Probably the Boeotian festival belonged to the same class of rites. It represented the marriage of the powers of vegetation in spring or midsummer, just as the same event is represented in modern Europe by a King and Queen or a Lord and Lady of the May. In the Boeotian, as in the Russian, ceremony the tree dressed as a woman represents the English May-pole and May-queen in one. All such ceremonies, it must be remembered, are not, or at least were not originally, mere spectacular or dramatic exhibitions. They are magical charms designed to produce the effect which they dramatically represent. If the revival of vegetation in spring is represented by the awakening of a sleeper, the representation is intended actually to quicken the growth of leaves and blossoms; if the marriage of the powers of vegetation is represented by a King and Queen of May, the idea is that the powers so represented will really be rendered more productive by the ceremony. In short, all these spring and midsummer festivals fall under the head of sympathetic magic. The event which it is desired to bring about is represented dramatically, and the very representation is believed to effect, or at least to contribute to, the production of the desired event. In the case of the Daedala the story of Hera's quarrel with Zeus and her sullen retirement may perhaps without straining be interpreted as a mythical expression for a bad season and the failure of the crops. The same disastrous effects were attributed to the anger and seclusion of Demeter after the loss of her daughter Proserpine.349 Now the institution of a festival is often explained by a mythical story of the occurrence upon a particular occasion of those very calamities which it is the real object of the festival to avert; so that if we know the myth told to account for the historical origin of the festival, we can often infer from it the real intention with which the festival was celebrated. If, therefore, the origin of the Daedala was explained by a story of a failure of crops and consequent famine, we may infer that the real object of the festival was to prevent the occurrence of such disasters; and, if I am right in my interpretation of the festival, the object was supposed to be effected by a dramatic representation of the marriage of the divinities most concerned with the production of vegetation.350 The marriage of Zeus and Hera was dramatically represented at annual festivals in various parts of Greece,351 and it is at least a fair conjecture that the nature and intention of these ceremonies were such as I have assigned to the Plataean festival of the Daedala; in other words, that Zeus and Hera at these festivals were the Greek equivalents of the Lord and Lady of the May. Homer's glowing picture of Zeus and Hera couched on fresh hyacinths and crocuses,352 like Milton's description of the dalliance of Zephyr and Aurora, “as he met her once a-Maying,” was perhaps painted from the life.
Still more confidently may the same character be vindicated for the annual marriage at Athens of the Queen to Dionysus in the Flowery Month (Anthesterion) of spring.353 For Dionysus, as we shall see later on, was essentially a god of vegetation, and the Queen at Athens was a purely religious or priestly functionary.354 Therefore at their annual marriage in spring he can hardly have been anything but a King, and she a Queen, of May. The women who attended the Queen at the marriage ceremony would correspond to the bridesmaids who wait on the May-queen.355 Again, the story, dear to poets and artists, of the forsaken and sleeping Ariadne waked and wedded by Dionysus, resembles so closely the little drama acted by French peasants of the Alps on May Day356 that, considering the character of Dionysus as a god of vegetation, we can hardly help regarding it as the description of a spring ceremony corresponding to the French one. In point of fact the marriage of Dionysus and Ariadne is believed by Preller to have been acted every spring in Crete.357 His evidence, indeed, is inconclusive, but the view itself is probable. If I am right in instituting the comparison, the chief difference between the French and the Greek ceremonies must have been that in the former the sleeper was the forsaken bridegroom, in the latter the forsaken bride; and the group of stars in the sky, in which fancy saw Ariadne's wedding-crown,358 could only have been a translation to heaven of the garland worn by the Greek girl who played the Queen of May.
On the whole, alike from the analogy of modern folk-custom and from the facts of ancient ritual and mythology, we are justified in concluding that the archaic forms of tree-worship disclosed by the spring and midsummer festivals of our peasants were practised by the Greeks and Romans in prehistoric times. Do then these forms of tree-worship help to explain the priesthood of Aricia, the subject of our inquiry? I believe they do. In the first place the attributes of Diana, the goddess of the Arician grove, are those of a tree-spirit or sylvan deity. Her sanctuaries were in groves, indeed every grove was her sanctuary,359 and she is often associated with the wood-god Silvanus in inscriptions.360 Like a tree-spirit, she helped women in travail, and in this respect her reputation appears to have stood high at the Arician grove, if we may judge from the votive offerings found on the spot.361 Again, she was the patroness of wild animals;362 just as in Finland the wood-god Tapio was believed to care for the wild creatures that roamed the wood, they being considered his cattle.363 So, too, the Samogitians deemed the birds and beasts of the woods sacred, doubtless because they were under the protection of the god of the wood.364 Again, there are indications that domestic cattle were protected by Diana,365 as they certainly were supposed to be by Silvanus.366 But we have seen that special influence over cattle is ascribed to wood-spirits; in Finland the herds enjoyed the protection of the wood-gods both while they were in their stalls and while they strayed in the forest.367 Lastly, in the sacred spring which bubbled, and the perpetual fire which seems to have burned in the Arician grove,368 we may perhaps detect traces of other attributes of forest gods, the power, namely, to make the rain to fall and the sun to shine.369 This last attribute perhaps explains why Virbius, the companion deity of Diana at Nemi, was by some believed to be the sun.370
Thus the cult of the Arician grove was essentially that of a tree-spirit or wood deity. But our examination of European folk-custom demonstrated that a tree-spirit is frequently represented by a living person, who is regarded as an embodiment of the tree-spirit and possessed of its fertilising powers; and our previous survey of primitive belief proved that this conception of a god incarnate in a living man is common among rude races. Further we have seen that the living person who is believed to embody in himself the tree-spirit is often called a king, in which respect, again, he strictly represents the tree-spirit. For the sacred cedar of the Gilgit tribes is called, as we have seen, “the Dreadful King”;371 and the chief forest god of the Finns, by name Tapio, represented as an old man with a brown beard, a high hat of fir-cones and a coat of tree-moss, was styled the Wood King, Lord of the Woodland, Golden King of the Wood.372 May not then the King of the Wood in the Arician grove have been, like the King of May, the Grass King, and the like, an incarnation of the tree-spirit or spirit of vegetation? His title, his sacred office, and his residence in the grove all point to this conclusion, which is confirmed by his relation to the Golden Bough. For since the King of the Wood could only be assailed by him who had plucked the Golden Bough, his life was safe from assault so long as the bough or the tree on which it grew remained uninjured. In a sense, therefore, his life was bound up with that of the tree; and thus to some extent he stood to the tree in the same relation in which the incorporate or immanent tree-spirit stands to it. The representation of the tree-spirit both by the King of the Wood and by the Golden Bough (for it will hardly be disputed that the Golden Bough was looked upon as a very special manifestation of the divine life of the grove) need not surprise us, since we have found that the tree-spirit is not unfrequently thus represented in double, first by a tree or a bough, and second by a living person.
On the whole then, if we consider his double character as king and priest, his relation to the Golden Bough, and the strictly woodland character of the divinity of the grove, we may provisionally assume that the King of the Wood, like the May King and his congeners of Northern Europe, was deemed a living incarnation of the tree-spirit. As such he would be credited with those miraculous powers of sending rain and sunshine, making the crops to grow, women to bring forth, and flocks and herds to multiply, which are popularly ascribed to the tree-spirit itself. The reputed possessor of powers so exalted must have been a very important personage, and in point of fact his influence appears to have extended far and wide. For373 in the days when the champaign country around was still parcelled out among the petty tribes who composed the Latin League, the sacred grove on the Alban Mountain is known to have been an object of their common reverence and care. And just as the kings of Cambodia used to send offerings to the mystic Kings of Fire and Water far in the dim depths of the tropical forest, so, we may well believe, from all sides of the broad Latian plain the eyes and steps of Italian