(M79) We are now able to suggest an explanation of the proverb “There are many Manii at Aricia.”(254) Certain loaves made in the shape of men were called by the Romans _maniae_, and it appears that this kind of loaf was especially made at Aricia.(255) Now, Mania, the name of one of these loaves, was also the name of the Mother or Grandmother of Ghosts,(256) to whom woollen effigies of men and women were dedicated at the festival of the Compitalia. These effigies were hung at the doors of all the houses in Rome; one effigy was hung up for every free person in the house, and one effigy, of a different kind, for every slave. The reason was that on this day the ghosts of the dead were believed to be going about, and it was hoped that, either out of good nature or through simple inadvertence, they would carry off the effigies at the door instead of the living people in the house. According to tradition, these woollen figures were substitutes for a former custom of sacrificing human beings.(257) Upon data so fragmentary and uncertain, it is impossible to build with confidence; but it seems worth suggesting that the loaves in human form, which appear to have been baked at Aricia, were sacramental bread, and that in the old days, when the divine King of the Wood was annually slain, loaves were made in his image, like the paste figures of the gods in Mexico, India, and Europe, and were eaten sacramentally by his worshippers.(258) The Mexican sacraments in honour of Huitzilopochtli were also accompanied by the sacrifice of human victims. The tradition that the founder of the sacred grove at Aricia was a man named Manius, from whom many Manii were descended, would thus be an etymological myth invented to explain the name _maniae_ as applied to these sacramental loaves. A dim recollection of the original connexion of the loaves with human sacrifices may perhaps be traced in the story that the effigies dedicated to Mania at the Compitalia were substitutes for human victims. The story itself, however, is probably devoid of foundation, since the practice of putting up dummies to divert the attention of ghosts or demons from living people is not uncommon. As the practice is both widely spread and very characteristic of the manner of thought of primitive man, who tries in a thousand ways to outwit the malice of spiritual beings, I may be pardoned for devoting a few pages to its illustration, even though in doing so I diverge somewhat from the strict line of argument. I would ask the reader to observe that the vicarious use of images, with which we are here concerned, differs wholly in principle from the sympathetic use of them which we examined before;(259) and that while the sympathetic use belongs purely to magic, the vicarious use falls within the domain of religion.