Mr. Frazer's argument about the Ride of the Beardless One, and the possible traces of a similar burlesque performance preluding to or succeeding the Crucifixion, is not easy to follow. Perhaps, in the text, I may have misconceived my author's meaning. We know the ride of the beardless one in Persia through the work of Hyde, published at Oxford in 1700, and again in 1760. I condense Hyde's account as given by Mr. Frazer.[1] The date of the festivity of the beardless one was 'the first day of the first month, which in the most ancient Persian calendar corresponds to March, so that the date of the ceremony agrees with that of the Babylonian New Year Festival of Zakmuk.' In Mr. Frazer's third volume, the Sacæa synchronise with Zakmuk, though in his second volume the Sacæa are of June-July. We shall suppose him, in the present passage, to adhere to the date of March for the Sacæa. The ride of the beardless one, if so, occurs at the Sacæan date. But Hyde found that some Persians regarded the ride of the beardless one as of recent institution; if they were right, it has no traceable connection with the ancient Sacæa. Nor was there any mock-king concerned in the ride of the beardless one; and there was no probable sacred harlot; still less were there two beardless ones, with two sacred harlots, as in Mr. Frazer's theory of the Sacæa. At all events Hyde says no more about the sacred harlots than Dio Chrysostom or any other ancient author records in the case of the Sacæa. Far from being attired as a king, the beardless buffoon was led about naked, on a horse, mule, or ass, fanning himself and complaining of heat, while people soused him in ice, snow, or cold water. Attended by the household of the king or governor, he extorted contributions. The goods seized between dawn and morning prayers fell to the governor or king; what the buffoon took between the first and second prayers he kept; and then he vanished. The populace might beat him later, if they caught him.