§ 1. _Diana and Virbius_, pp. 1–24.—The lake and sanctuary of Diana at Nemi, 1–6; the character of Diana at Nemi, 6–8; rule of succession to the priesthood, 8–10; legends of its origin, 10 _sq._; features of the worship of Diana at Nemi, 12–14; Diana’s festival on the 13th of August, 14–17; the companions of Diana, Egeria, 17–19; Virbius, 19–21; unhistorical character of the traditions, 21–23; antiquity of the grove, 23 _sq._ § 2. _Artemis and Hippolytus_, pp. 24–40.—Hippolytus at Troezen, 24–28; hair-offerings to Hippolytus and others, 28–32; graves of Apollo and Artemis at Delos, 33–35; Artemis a goddess of the wild life of nature, 35–38; Hippolytus the consort of Artemis, 38–40. § 3. _Recapitulation_, pp. 40–43.—Virbius the consort of Diana, 40 _sq._; the leafy bust at Nemi, 41–43. CHAPTER II.—PRIESTLY KINGS • Pp. 44–51 Priestly kings in ancient Italy, Greece, and other parts of the world, 44–48; divinity of Spartan and other early kings, 48–51; magical powers of early kings, 51. CHAPTER III.—SYMPATHETIC MAGIC • Pp. 52–219 § 1. _The Principles of Magic_, pp. 52–54.—The Law of Similarity and the Law of Contact or Contagion, 52 _sq._; the two principles misapplications of the association of ideas, 53 _sq._; Sympathetic Magic in its two branches, Homoeopathic or Imitative Magic, and Contagious Magic, 54. § 2. _Homoeopathic or Imitative Magic_, pp. 55–174.—Magical images to injure enemies, 55–70; magical images to procure offspring, 70–74; simulation of birth at adoption and circumcision, 74–77; magical images to procure love, 77 _sq._; homoeopathic magic in medicine, 78–84; homoeopathic magic to ensure the food supply, 85 _sqq._; magical ceremonies (_intichiuma_) in Central Australia for the multiplication of the totems, 85–89; use of {xxx} human blood in Australian ceremonies, 89–94; suggested origin of circumcision and of other Australian initiatory rites, particularly the extraction of teeth, 95–101; certain funeral rites designed to ensure rebirth, 101–105; rites to secure rebirth of animals and plants, 105 _sq._; general theory of magical (_intichiuma_) and initiatory rites in Australia, 106–108; homoeopathic magic in fishing and hunting, 108–111; negative magic or taboo, 111–113; examples of homoeopathic taboos, 113–117; homoeopathic taboos on food, 117–119; magical telepathy, 119 _sq._; telepathy in hunting, 120–126; telepathy in war, 126–134; various cases of homoeopathic magic, 134 _sq._; homoeopathic magic to make plants grow, 136–144; persons influenced homoeopathically by plants, 144–147; homoeopathic magic of the dead, 147–150; homoeopathic magic of animals, 150–157; homoeopathic magic of inanimate things, 157–159; homoeopathic magic of iron, 159 _sq._; homoeopathic magic of stones, 160–165; homoeopathic magic of sun, moon, and stars, 165 _sq._; homoeopathic magic of the tides, 167 _sq._; homoeopathic magic of grave-clothes and city sites in China,