Osiris.(212) We may conjecture that the victims represented Osiris himself, who was annually slain, dismembered, and buried in their persons that he might quicken the seed in the earth. (M82) Possibly in prehistoric times the kings themselves played the part of the god and were slain and dismembered in that character. Set as well as Osiris is said to have been torn in pieces after a reign of eighteen days, which was commemorated by an annual festival of the same length.(213) According to one story Romulus, the first king of Rome, was cut in pieces by the senators, who buried the fragments of him in the ground;(214) and the traditional day of his death, the seventh of July, was celebrated with certain curious rites, which were apparently connected with the artificial fertilization of the fig.(215) Again, Greek legend told how Pentheus, king of Thebes, and Lycurgus, king of the Thracian Edonians, opposed the vine-god Dionysus, and how the impious monarchs were rent in pieces, the one by the frenzied Bacchanals, the other by horses.(216) These Greek traditions may well be distorted reminiscences of a custom of sacrificing human beings, and especially divine kings, in the character of Dionysus, a god who resembled Osiris in many points and was said like him to have been torn limb from limb.(217) We are told that in Chios men were rent in pieces as a sacrifice to Dionysus;(218) and since they died the same death as their god, it is reasonable to suppose that they personated him. The story that the Thracian Orpheus was similarly torn limb from limb by the Bacchanals seems to indicate that he too perished in the character of the god whose death he died.(219) It is significant that the Thracian Lycurgus, king of the Edonians, is said to have been put to death in order that the ground, which had ceased to be fruitful, might regain its fertility.(220) In some Thracian villages at Carnival time a custom is still annually observed, which may well be a mitigation of an ancient practice of putting a man, perhaps a king, to death in the character of Dionysus for the sake of the crops. A man disguised in goatskins and fawnskins, the livery of Dionysus, is shot at and falls down as dead. A pretence is made of flaying his body and of mourning over him, but afterwards he comes to life again. Further, a plough is dragged about the village and seed is scattered, while prayers are said that the wheat, rye, and barley may be plentiful. One town (Viza), where these customs are observed, was the capital of the old Thracian kings. In another town (Kosti, near the Black Sea) the principal masker is called the king. He wears goatskins or sheepskins, and is attended by a boy who dispenses wine to the people. The king himself carries seed, which he casts on the ground before the church, after being invited to throw it on two bands of married and unmarried men respectively. Finally, he is stripped of the skins and thrown into the river.(221)