The king of Calicut, on the Malabar coast, had also to cut his throat in public after a twelve years’ reign. But towards the end of the seventeenth century, the rule was so far relaxed that the king was allowed to retain the throne, and probably the godship, if he could protect himself against all comers. As long as he was strong enough to guard his position, it was held that he was strong enough to retain the divine power unharmed. The King of the Wood at Aricia held his priesthood and ghostly kingship on the same condition; as long as he could hold his own against all comers, he might continue to be priest; but any runaway slave had the right of attacking the king; and if he could kill him, he became the King of the Wood till some other in turn slew him. This curious instance has been amply and learnedly discussed by Mr. Frazer, and forms the central subject of his admirable treatise. More often still, however, the divine priesthood, kingship, or godhead was held for one year alone, for a reason which we shall more fully comprehend after we have considered the annual gods of cultivation. The most interesting example, and the most cognate to our present enquiry, is that of the Babylonian custom cited by Berosus. During the five days of the festival called the Sacæa, a prisoner condemned to death was dressed in the king’s robes, seated on the king’s throne, allowed to eat, drink, and order whatever he chose, and even permitted to sleep with the king’s concubines. But at the end of five days, he was stripped of his royal insignia, scourged, and crucified. I need hardly point out the crucial importance of this singular instance, occurring in a country within the Semitic circle. Mr. Frazer rightly concludes that the condemned man was meant to die in the king’s stead; was himself, in point of fact, a king substitute; and was therefore invested for the time being with the fullest {243}prerogatives of royalty. Doubtless we have here to deal with a modification of an older and sterner rule, which compelled the king himself to be slain annually. “When the time drew near for the king to be put to death,” says Mr. Frazer, “he abdicated for a few days, during which a temporary king reigned and suffered in his stead. At first the temporary king may have been an innocent person, possibly a member of the king’s own family; but with the growth of civilisation, the sacrifice of an innocent person would be revolting to the public sentiment, and accordingly a condemned criminal would be invested with the brief and fatal sovereignty.... We shall find other examples of a criminal representing a dying god. For we must not forget that the king is slain in his character of a god, his death and resurrection, as the only means of perpetuating the divine life unimpaired, being deemed necessary for the salvation of his people and the world.” I need not point out the importance of such ideas as assisting in the formation of a groundwork for the doctrines of