in the Jewish antiquities, the goat which was set at liberty on the day of solemn expiation. For the ceremonies on this occasion, see Levit. xvi. 5, 6, &c.

Some say, that a piece of scarlet cloth, in form of a tongue, was tied on the forehead of the scape-goat. Hof. Lex. Univ. in voc. Lingua.

Many have been the disputes among the interpreters concerning the meaning of the word scape-goat; or rather of azazel, for which scape-goat is put in our version of the Bible.

Spencer is of opinion, that azazel is a proper name, signifying the devil or evil demon. See his reasons in his book De leg. Hebr. ritual. Dissert. viii. Among other things, he observes, that the ancient Jews used to substitute the name Samael for Azazel; and many of them have ventured to affirm, that at the feast of expiation they were obliged to offer a gift to Samael to obtain his favour. Thus also the goat, sent into the wilderness to Azazel, was understood to be a gift or oblation. Some Christians have been of the same opinion. But Spencer thinks that the genuine reasons of the ceremony were, 1. That the goat, loaded with the sins of the people, and sent to Azazel, might be a symbolical representation of the miserable condition of sinners. 2. God sent the goat thus loaded to the evil demons, to show that they were impure, thereby to deter the people from any conversation or familiarity with them. 3. That the goat sent to Azazel, sufficiently expiating all evils, the Israelites might the more willingly abstain from the expiatory sacrifices of the Gentiles.