Meanwhile it may be asked why I call the adventure of the Sacæan mock-king 'isolated and unique.' Have we not other examples of temporary kings, holding office for three or four days, in a period of festivity and unreason? Certainly we have such kings, but all of them 'scape whipping and hanging. And none of them was a slave or a criminal. These are not mere verbal, and probably not mere accidental, variations from the solitary Sacæan type. But we have the legend of St. Dasius? Yes, but, accepting the truth of that legend, it rather adds to than diminishes the difficulty of getting a clue to the origin of the Sacæan mock-king and his doom. Let us tabulate the facts: A. SACÆA B. SATURNALIA 1. A condemned criminal. 1. A freeman selected by lot. 2. King of a thirty days' revel. 2. King of a five days' revel. 3. Is stripped and scourged. 3. Is not stripped or scourged. 4. Is hanged. 4. Is sacrificed at the altar of Saturn; or sacrifices himself. 5. Is guessed to represent (_a_) a 5. Represents Saturn. Tammuz god, or (_b_) the king of Babylon; or both. 6. Has a pseudo-resurrection. 6. Has no known pseudo-resurrection. 7. Lies with (_a_) the royal 7. Does not lie with royal concubines, (_b_) with a sacred concubines or with a sacred harlot. harlot. 8. In a period of topsy-turvy 8. In a period of topsy-turvy licence to slaves and free. licence to slaves and free. 9. Which is supposed to 9. Which is supposed to commemorate a victory over the commemorate the Golden Age of Sacæ. Saturn. Under A, number 5--the item that the Sacæan mock-king represents the king of Babylon, or Tammuz, or both--number 6, the mock-king's pseudo-resurrection, and number 7 (6), his amour with the sacred harlot, are all conjectures of Mr. Frazer's. The real points of resemblance between the Sacæan and the Mœsian victim are (1) their mockery of royalty, (2) their death, occurring in very different circumstances, (3) during a period of licence, including the pretence of lordship by slaves in each household at Babylon; by free men at Rome. The points of difference are numerous and essential, and the dates and durations of the Babylonian and Roman festivals vary widely.