Mr. Frazer calls attention to another interesting transitional instance. Loaves made in the shape of men were called at Rome Maniæ; and it appears that such loaves were specially made at Aricia. Now Aricia was also the one place in Italy where a divine priest-king, the Rex Nemoralis, lived on well recognised into the full blaze of the historic period, on the old savage tenure of killing his predecessor. Again, Mania was the name of the Mother or Grandmother of Ghosts. Woollen images, dedicated to this Latin Cybele, were hung out in Rome at the feast of the Compitalia, and were said to be substitutes for human victims. Mr. Frazer suggests that the loaves in human form which were baked at Aricia were sacramental bread; and that in old days, when the Rex Nemoralis was annually slain, loaves were also made in his image as in Mexico, and were eaten sacramentally by his worshippers. I do not hesitate myself to suggest still further that the _gingerbread cakes, shaped like a man_, and still richly gilt, which are sold at so many fairs in France and Italy, and also sometimes in England, are last dying relics of similar early sacramental images. For fairs are for the most part diminished survivals of religious festivals. As the theanthropic animal victim represents a man and a god, it is reasonable that a cake shaped as an animal and baked of flour should sometimes do as well as the animal victim. For the corn is after all the embodiment of the corn-god. Hence bakers in the antique world used to keep in stock representations in dough of the various sacrificial animals, for people who were too poor to afford the originals. Oxen and sheep were regularly so represented. When Mithridates besieged Cyzicus, and the people {345}could not get a black cow to sacrifice to Persephone, they made a dough cow and placed it at the altar. At the Athenian festival of the Diasia, cakes shaped like animals were similarly sacrificed; and at the Osiris festival in Egypt, when the rich offered a real pig, the poor used to present a dough pig as a substitute, like the dough pig of the Irish Canadians. But in many other rites, the sacramental and sacrificial cake has entirely lost all semblance of a man or animal. The god is then eaten either in the shapeless form of a boiled mess of rice or porridge, or in a round cake or loaf, without image of any sort, or in a wafer stamped with the solar or Christian cross. Instances of this type are familiar to everyone.