been torn to pieces by the Titans." A reply to this might, no doubt, be sought in the passages describing the influx of new superstitions which are cited by Lobeck.** The Greek comic poets especially derided these religious novelties, which corresponded very closely to our "Esoteric Buddhism" and similar impostures. But these new mysteries and trumpery cults of the decayed civilisation were things very different from the worship of Dionysus Zagreus and his established sacrifices of oxen in the secret penetralia of Delphi.*** * Lobeck, Aglaoph., p. 671. ** Aglaoph., 625-630. *** Lycophron, 206, and the Scholiast. It may be determined, therefore, that the tale and the mystery-play of Dionysus and the Titans are, in essentials, as old as the savage state of religion, in which their analogues abound, whether at Delphi they were or were not of foreign origin, and introduced in times comparatively recent. The fables, wherever they are found, are accompanied by savage rites, in which (as in some African tribes when the chief is about to declare war) living animals were torn asunder and eaten raw. These horrors were a kind of representation of the sufferings of the god. O. Müller may well observe,* "We can scarcely take these rites to be new usages and the offspring of a post-Homeric civilisation". These remarks apply to the custom of _nebrismus_, or tearing fawns to pieces and dancing about draped in the fawn-skins. Such rites were part of the Bacchic worship, and even broke out during a pagan revival in the time of Valens, when dogs were torn in shreds by the worshippers.** Whether the antiquity of the Zagrean ritual and legend be admitted or not, the problem as to their original significance remains. Although the majority of heathen rites of this kind were mystery-plays, setting forth in action some story of divine adventure or misadventure,*** yet Lobeck imagines the story of Zagreus and the Titans to have been invented or adapted from the Osiris legend, as an account of the mystic performances themselves. What the myth meant, or what the furious actions of the celebrants intended, it is only possible to conjecture. * Lycophrony p. 322. ** Theodoretus, ap. Lobeck, p. 653. Observe the number of examples of daubing with clay in the mysteries here adduced by Lobeck, and compare the Mandan tribes described by Catlin in O-Kee-Pa, Londou, 1867, and by Theal in Kaffir Folk-Lore. *** Lactantius, v. 19,15; Ovid, Fasti, iv. 211.