Now the putting to death of a man in the rôle of a divine ruler was in ancient times very often connected with the celebration of the new year. This is brought to our mind even at the present day by the German and Slav custom of the "bearing out" of death at the beginning of spring, when a man or an image of straw symbolising the old year or winter, is taken round amidst lively jesting and is finally thrown into the water or ceremonially burnt, while the "Lord of May," crowned with flowers, makes his entrance. Again, the Roman Saturnalia, celebrated in December, during which a mock king wielded his sceptre over a world of joy and licence and unbounded folly, and all relationships were topsy-turvy, the masters playing the part of slaves and vice-versâ, in the most ancient times used to be held in March as a festival of spring. And in this case, too, the king of the festival had to pay for his short reign with his life. In fact, the Acts of St. Dasius, published by Cumont, show that the bloody custom was still observed by the Roman soldiers on the frontiers of the Empire in the year 303 A.D. [78] In Babylon the Feast of the Sakæes corresponded to the Roman Saturnalia. It was ostensibly a memorial of the inroad of the Scythian Sakes into Nearer Asia, and according to Frazer was identical with the very ancient new year's festival of the Babylonians, the Zakmuk. This too was associated with a reversal of all usual relationships. A mock king, a criminal condemned to death, was here also the central figure--an unhappy being, to whom for a few days was accorded absolute freedom and every kind of pleasure, even to the using of the royal harem, until on the last day he was divested of his borrowed dignity, stripped naked, scourged, and then burnt. [79] The Jews gained a knowledge of this feast during the Babylonian captivity, borrowed it from their oppressors, and celebrated it shortly before their Pasch under the name of the Feast of Purim, ostensibly, as the Book of Esther is at pains to point out, as a memorial of a great danger from which in Persia during the reign of Ahasuerus (Xerxes) they were saved by the craft of Esther and her uncle Mordecai. Jensen, however, has pointed out in the Vienna Zeitschrift für die Kunde des Morgenlandes [80] that the basis of the narrative of Esther is an opposition between the chief Gods of Babylon and those of hostile Elam. According to his view under the names of Esther and Mordecai are hidden the names of Istar, the Babylonian Goddess of fertility, and Marduk, her "son" and "beloved." At Babylon during the Feast of the Sakæes, under the names of the Elamite Gods Vashti and Haman (Humman), they were put out of the way as representatives of the old or wintry part of the year in order that they might rise up again under their real names and bring into the new year or the summer half of the year. [81] Thus the Babylonian king of the Sakæes also played the part of a God and suffered death as such upon the pyre.