4. But there is still another class of writers who are disposed to claim for the word a more distinctly person- al existence, and who would refer it directly to Satan. This view is certainly of high antiquity, and is express- ed in the reading of the Sept. nTroTro^tTrrtioc, which means, not scape-goat, or sent away, but the turner away, the averter. The expression of Josephus is somewhat dubious (Ant. iii, 10, 3), but it seems also to favor the same view; and it was very common witii the rabbins, as in later times it has the support of many authorities — Spenser, Ammon, RoseumiiUer, Gesenius, etc., who hold it to be equivalent to the Koman aveniincus, or evil daemon, which was supposed to inhabit desert places, and who needed to be propitiated; but adopted also, though purged of this idolatrous connection, by Witsius, Meyer, Alting, Hengstenberg (in his Biicher Moses, transl. by Kobbins, N. Y. 1843); also quite recently by Vaihinger (in Ilerzog) and Kurtz {Sacrificial Worship of the Old Testament?). These writers hold that the view in question best preserves the contrast between the two goats — one for Jehovah, and one for the great adversary Azazel — the latter a being as well as the former, and a being who (as daemons generally) was supposed to have his peculiar dwelling in the desert. The goat, however, that was sent to this evil spirit— emphatically the re- moved or separate one — was no sacrifice, but rather a witness that the accepted sacrifice had been made. It proclaimed, as it were, "that the horrible wilderness, the abode of impure spirits, is alone the place to which the sins of the people, as originally foreign to human
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nature and society, properly belong; that Azazel, the abominable, the sinner from the beginning (John viii, 44), is the one from whom they have proceeded, and to whom they must again with abhorrence be sent back, after the solemn atonement and absolution of the con- gregation have been accomplished" (Vaihinger). No doubt, as thus explained, the leading import of the trans- action with this goat is in proper accordance with the service of the day; but it cannot appear otherwise than strange that, in the most sacred rite of the old covenant, Satan should be so formally recognised as, according to this view, he must have been; that he should there be recognised under a name which suggests a quite differ- ent idea concerning him than that under which he is elsewhere presented; and that, notw-ithstandmg he was so publicly and so regularly associated with this name, it should never again be employed as a personal desig- nation. Such peculiarities are rather startling, and dis- pose us, on the whole, to concur in the view which ranks third in the list of opinions now exhibited. — Fairbairn, s. V. See Azazel.
Scapular, or Scapulary (Lat. scapula, the shovl- der-blade), originally a small garment without sleeves, a part of the habit of several religious orders in the Church of Rome. The several fraternities are distin- guished by the color, shape, and material of these holy badges. It was tirst introduced by St. Benedict in lieu of a heavy cowl for the shoulders. Beirut informs us that '• the badge which is called the holy scapulary is made of two small pieces of woollen stuff, about the ex- tent of a hand, hanging by two little laces down from the neck upon both the breast and back of the devout person who wears it." The scapular usually has on it a picture of the Virgin !Mary or the initials '' I. H. S." on one piece, and "'J. M. .1." (for Jesus, Mary, and Joseph) or two hearts on the other. It appears to have been invented by an English Carmelite friar named Simon Stock, in 1"251. According to the Romish legend, he received the original scapular from the Virgin as a dis- tinguishing badge of the Carmelite order. It is much worn by strict Romanists, in the belief that the devil dreads this terrible weapon. It is supposed to effectu- ally preserve against death by drowning or by tire, and, indeed, against all that might injure either the soul or the body. Besides this "Scapular of Mount Car- mel," there are three others, like- wise made of two pieces of wool- len cloth. The four scapulars may all be worn at once. In this case, each of the two parts is composed of four pieces, which are sewed to- gether like the leaves of a book; and the two parts are joined to- gether by two tape strings about eighteen inches long. Of these four leaves or pieces in each part, the "Scapular of Mount Carmel" is brown and about four inches square; the "Scapular of our Lady of the Seven Dolors" is black and somewhat smaller; the "Scapular of the Immaculate Conception" is
, - -. Iilue and still smaller; the"Scapu-
Scapnlar of Mouut , ^ ., :ir i u i t, • •. , • Carmel '^'' " '^ Most Holy Trinity" is
white and the smallest, with a cross of red and blue wool in the middle of it (Bar- iium, Romanism as it Is, p. 538), Many graces and in- dulgences are attached to the wearing of the scapula- ries by manj^ papal bulls; one of these, the bull Habba- tina, secures to the wearer, by direct promise from the Virgin to pope John XXI, deliverance from purgatorial fire on the first Saturday after death.