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facts and legends which have come down to us on the subject. According to one story the worship of Diana at Nemi was instituted by Orestes, who, after killing Thoas, King of the Tauric Chersonese (the Crimea), fled with his sister to Italy, bringing with him the image of the Tauric Diana. The bloody ritual which legend ascribed to that goddess is familiar to classical readers; it is said that every stranger who landed on the shore was sacrificed on her altar. But transported to Italy, the rite assumed a milder form. Within the sanctuary at Nemi grew a certain tree of which no branch might be broken. Only a runaway slave was allowed to break off, if he could, one of its boughs. Success in the attempt entitled him to fight the priest in single combat, and if he slew him he reigned in his stead with the title of King of the Wood (Rex Nemorensis). Tradition averred that the fateful branch was that Golden Bough which, at the Sibyl's bidding, Aeneas plucked before he essayed the perilous journey to the world of the dead. The flight of the slave represented, it was said, the flight of Orestes; his combat with the priest was a reminiscence of the human sacrifices once offered to the Tauric Diana. This rule of succession by the sword was observed down to imperial times; for amongst his other freaks Caligula, thinking that the priest of Nemi had held office too long, hired a more stalwart ruffian to slay him.5

      Of the worship of Diana at Nemi two leading features can still be made out. First, from the votive-offerings found in modern times on the site, it appears that she was especially worshipped by women desirous of children or of an easy delivery.6 Second, fire seems to have played a foremost part in her ritual. For during her annual festival, celebrated at the hottest time of the year, her grove was lit up by a multitude of torches, whose ruddy glare was reflected by the waters of the lake; and throughout the length and breadth of Italy the day was kept with holy rites at every domestic hearth.7 Moreover, women whose prayers had been heard by the goddess brought lighted torches to the grove in fulfilment of their vows.8 Lastly, the title of Vesta borne by the Arician Diana9 points almost certainly to the maintenance of a perpetual holy fire in her sanctuary.

      At her annual festival all young people went through a purificatory ceremony in her honour; dogs were crowned; and the feast consisted of a young kid, wine, and cakes, served up piping hot on platters of leaves.10

      But Diana did not reign alone in her grove at Nemi. Two lesser divinities shared her forest sanctuary. One was Egeria, the nymph of the clear water which, bubbling from the basaltic rocks, used to fall in graceful cascades into the lake at the place called Le Mole.11 According to one story the grove was first consecrated to Diana by a Manius Egerius, who was the ancestor of a long and distinguished line. Hence the proverb “There are many Manii at Ariciae.” Others explained the proverb very differently. They said it meant that there were a great many ugly and deformed people, and they referred to the word Mania which meant a bogey or bugbear to frighten children.12

      The other of these minor deities was Virbius. Legend had it that Virbius was the youthful Greek hero Hippolytus, who had been killed by his horses on the sea-shore of the Saronic Gulf. Him, to please Diana, the leech Aesculapius brought to life again by his simples. But Jupiter, indignant that a mortal man should return from the gates of death, thrust down the meddling leech himself to Hades; and Diana, for the love she bore Hippolytus, carried him away to Italy and hid him from the angry god in the dells of Nemi, where he reigned a forest king under the name of Virbius. Horses were excluded from the grove and sanctuary, because horses had killed Hippolytus.13 Some thought that Virbius was the sun. It was unlawful to touch his image.14 His worship was cared for by a special priest, the Flamen Virbialis.15

      Such then are the facts and theories bequeathed to us by antiquity on the subject of the priesthood of Nemi. From materials so slight and scanty it is impossible to extract a solution of the problem. It remains to try whether the survey of a wider field may not yield us the clue we seek. The questions to be answered are two: first, why had the priest to slay his predecessor? and second, why, before he slew him, had he to pluck the Golden Bough? The rest of this book will be an attempt to answer these questions.

§ 2.—Primitive man and the supernatural.

       Table of Contents

      The first point on which we fasten is the priest's title. Why was he called the King of the Wood? why was his office spoken of as a Kingdom?16

      The union of a royal title with priestly duties was common in ancient Italy and Greece. At Rome and in other Italian cities there was a priest called the Sacrificial King or King of the Sacred Rites (Rex Sacrificulus or Rex Sacrorum), and his wife bore the title of Queen of the Sacred Rites.17 In republican Athens the second magistrate of the state was called the King, and his wife the Queen; the functions of both were religious.18 Many other Greek democracies had titular kings, whose duties, so far as they are known, seem to have been priestly.19 At Rome the tradition was that the Sacrificial King had been appointed after the expulsion of the kings in order to offer the sacrifices which had been previously offered by the kings.20 In Greece a similar view appears to have prevailed as to the origin of the priestly kings.21 In itself the view is not improbable, and it is borne out by the example of Sparta, the only purely Greek state which retained the kingly form of government in historical times. For in Sparta all state sacrifices were offered by the kings as descendants of the god.22 This combination of priestly functions with royal authority is familiar to every one. Asia Minor, for example, was the seat of various great religious capitals peopled by thousands of “sacred slaves,” and ruled by pontiffs who wielded at once temporal and spiritual authority, like the popes of mediaeval Rome. Such priest-ridden cities were Zela and Pessinus.23 Teutonic kings, again, in the old heathen days seem to have stood in the position, and exercised the powers of high priests.24 The Emperors of China offer public sacrifices, the details of which are regulated by the ritual books.25 It is needless, however, to multiply examples of what is the rule rather than the exception in the early history of the kingship.

      But when we have said that the ancient kings were commonly priests also, we are far from having exhausted the religious aspect of their office. In those days the divinity that hedges a king was no empty form of speech but the expression of a sober belief. Kings were revered, in many cases not merely as priests, that is, as intercessors between man and god, but as themselves gods, able to bestow upon their subjects and worshippers those blessings which are commonly supposed to be beyond the reach of man, and are sought, if at all, only by prayer and sacrifice offered to superhuman and invisible beings. Thus kings are often expected to give rain and sunshine in due season, to make the crops grow, and so on. Strange as this expectation appears to us, it is quite of a piece with early modes of thought. A savage hardly conceives the distinction commonly drawn by more advanced peoples between the natural and the supernatural. To him the world is mostly worked by supernatural agents, that is, by personal beings acting on impulses and motives like his own, liable like him to be moved by appeals to their pity, their fears, and their hopes. In a world so conceived he sees no limit to his power of influencing the course of nature to his own advantage. Prayers, promises, or threats may secure him fine weather and an abundant crop from the gods; and if a god should happen, as he sometimes believes, to become incarnate in his own person, then he need appeal to no higher power; he, the savage, possesses in himself all the supernatural powers necessary to further his own well-being and that of his fellow men.

      This is one way in which the idea of a man-god is reached. But there is another. Side by side with the view of the world as pervaded by spiritual forces, primitive man has another conception in which we may detect a germ of the modern notion of natural law or the view of nature as a series of events occurring in an invariable order without the intervention of personal agency. The germ of which I speak is involved in that sympathetic magic, as it may be called, which plays a large part in most systems of superstition. One of the principles of sympathetic magic is that any effect may be produced by imitating it. To take a few instances. If it is wished to kill a person an image of him is made and then destroyed; and it is believed that through a certain physical sympathy between the person and his image, the man feels the injuries done to the image as if they were done to his own body, and that when it is destroyed he must simultaneously perish. Again, in Morocco a fowl or a pigeon may sometimes be seen with a little red bundle tied to its foot. The bundle contains a charm, and it

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