It needs no elaborate demonstration to convince us that the stories told to account for Diana's worship at Nemi are unhistorical. Clearly they belong to that large class of myths which are made up to explain the origin of a religious ritual and have no other foundation than the resemblance, real or imaginary, which may be traced between it and some foreign ritual. The incongruity of these Nemi myths is indeed transparent, since the foundation of the worship is traced now to Orestes and now to Hippolytus, according as this or that feature of the ritual has to be accounted for. The real value of such tales is that they serve to illustrate the nature of the worship by providing a standard with which to compare it; and further, that they bear witness indirectly to its venerable age by showing that the true origin was lost in the mists of a fabulous antiquity. In the latter respect these Nemi legends are probably more to be trusted than the apparently historical tradition, vouched for by Cato the Elder, that the sacred grove was dedicated to Diana by a certain Egerius Baebius or Laevius of Tusculum, a Latin dictator, on behalf of the peoples of Tusculum, Aricia, Lanuvium, Laurentum, Cora, Tibur, Pometia, and Ardea. This tradition indeed speaks for the great age of the sanctuary, since it seems to date its foundation sometime before 495 B.C., the year in which Pometia was sacked by the Romans and disappears from history. But we cannot suppose that so barbarous a rule as that of the Arician priesthood was deliberately instituted by a league of civilised communities, such as the Latin cities undoubtedly were. It must have been handed down from a time beyond the memory of man, when Italy was still in a far ruder state than any known to us in the historical period. The credit of the tradition is rather shaken than confirmed by another story which ascribes the foundation of the sanctuary to a certain Manius Egerius, who gave rise to the saying, "There are many Manii at Aricia." This proverb some explained by alleging that Manius Egerius was the ancestor of a long and distinguished line, whereas others thought it meant that there were many ugly and deformed people at Aricia, and they derived the name Manius from _Mania,_ a bogey or bugbear to frighten children. A Roman satirist uses the name Manius as typical of the beggars who lay in wait for pilgrims on the Arician slopes. These differences of opinion, together with the discrepancy between Manius Egerius of Aricia and Egerius Laevius of Tusculum, as well as the resemblance of both names to the mythical Egeria, excite our suspicion. Yet the tradition recorded by Cato seems too circumstantial, and its sponsor too respectable, to allow us to dismiss it as an idle fiction. Rather we may suppose that it refers to some ancient restoration or reconstruction of the sanctuary, which was actually carried out by the confederate states. At any rate it testifies to a belief that the grove had been from