his eating and drinking, his sleeping and waking.381 To these restraints the heir to the throne is subject from infancy; but as he advances in life the number of abstinences and ceremonies which he must observe increases, “until at the moment that he ascends the throne he is lost in the ocean of rites and taboos.”382 The kings of Egypt, as we have seen,383 were worshipped as gods, and the routine of their daily life was regulated in every detail by precise and unvarying rules. “The life of the kings of Egypt,” says Diodorus,384 “was not like that of other monarchs who are irresponsible and may do just what they choose; on the contrary, everything was fixed for them by law, not only their official duties, but even the details of their daily life… The hours both of day and night were arranged at which the king had to do, not what he pleased, but what was prescribed for him… For not only were the times appointed at which he should transact public business or sit in judgment; but the very hours for his walking and bathing and sleeping with his wife, and, in short, performing every act of life, were all settled. Custom enjoined a simple diet; the only flesh he might eat was veal and goose, and he might only drink a prescribed quantity of wine.” Of the taboos imposed on priests, the rules of life observed by the Flamen Dialis at Rome furnish a striking example. As the worship of Virbius at Nemi was conducted, as we have seen,385 by a Flamen, who may possibly have been the King of the Wood himself, and whose mode of life may have resembled that of the Roman Flamen, these rules have a special interest for us. They were such as the following: The Flamen Dialis might not ride or even touch a horse, nor see an army under arms, nor wear a ring which was not broken, nor have a knot on any part of his garments; no fire except a sacred fire might be taken out of his house; he might not touch wheaten flour or leavened bread; he might not touch or even name a goat, a dog, raw meat, beans, and ivy; he might not walk under a vine; the feet of his bed had to be daubed with mud; his hair could be cut only by a free man and with a bronze knife, and his hair and nails when cut had to be buried under a lucky tree; he might not touch a dead body nor enter a place where one was burned; he might not see work being done on holy days; he might not be uncovered in the open air; if a man in bonds were taken into his house, he had to be unbound and the cords had to be drawn up through a hole in the roof and so let down into the street. His wife, the Flaminica, had to observe nearly the same rules, and others of her own besides. She might not ascend more than three steps of the kind of staircase called Greek; at a certain festival she might not comb her hair; the leather of her shoes might not be made from a beast that had died a natural death, but only from one that had been slain or sacrificed; if she heard thunder she was tabooed till she had offered an expiatory sacrifice.386
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1
For the sake of brevity I have sometimes, in the notes, referred to Mannhardt's works respectively as Roggenwolf (the references are to the pages of the first edition), Korndämonen, B. K., A. W. F., and M. F.
2
The site was excavated in 1885 by Sir John Savile Lumley, English ambassador at Rome. For a general description of the site and excavations, see the Athenaeum, 10th October 1885. For details of the finds see Bulletino dell' Instituto di Corrispondenza Archeologica, 1885, pp. 149 sqq., 225 sqq.
1
For the sake of brevity I have sometimes, in the notes, referred to Mannhardt's works respectively as Roggenwolf (the references are to the pages of the first edition), Korndämonen, B. K., A. W. F., and M. F.
2
The site was excavated in 1885 by Sir John Savile Lumley, English ambassador at Rome. For a general description of the site and excavations, see the Athenaeum, 10th October 1885. For details of the finds see Bulletino dell' Instituto di Corrispondenza Archeologica, 1885, pp. 149 sqq., 225 sqq.
3
Ovid, Fasti, vi. 756; Cato quoted by Priscian, see Peter's Historic. Roman. Fragmenta, p. 52 (lat. ed.); Statius, Sylv. iii. 1, 56.
4
ξιφήρης οὖν ἐστιν ἀεί, περισκοπῶν τὰς ἐπιθέσεις, ἕτοιμος ἀμύνεσθαι, is Strabo's description (v. 3, 12), who may have seen him “pacing there alone.”
5
Virgil, Aen. vi. 136 sqq.; Servius, ad l.; Strabo, v. 3, 12; Pausanias, ii. 27; Solinus, ii. 11; Suetonius, Caligula, 35. For the title “King of the Wood,” see Suetonius, l. c.; and compare Statius, Sylv. iii. 1, 55 sq.—
“Jamque dies aderat, profugis cum regibus aptumFumat Aricinum Triviae nemus;”
Ovid, Fasti, iii. 271, “Regna tenent fortesque manu, pedibusque fugaces;” id. Ars am. i. 259 sq.—
“Ecce suburbanae templum nemorale Dianae,Partaque per gladios regna nocente manu.”
6
Bulletino dell' Instituto, 1885, p. 153 sq.; Athenaeum, 10th October 1885; Preller, Römische Mythologie,3 i. 317. Of these votive offerings some represent women with children in their arms; one represents a delivery, etc.
7
Statius, Sylv. iii. 1, 52 sqq. From Martial, xii. 67, it has been inferred that the Arician festival fell on the 13th of August. The inference, however, does not seem conclusive. Statius's expression is: —
“Tempus erat, caeli cum ardentissimus axisIncumbit terris, ictusque Hyperione multoAcer anhelantes incendit Sirius agros.”
8
Ovid, Fasti, iii. 269; Propertius, iii. 24 (30), 9 sq. ed. Paley.
9
Inscript. Lat. ed. Orelli, No. 1455.
10
Statius, l. c.; Gratius Faliscus, v. 483 sqq.
11
Athenaeum, 10th October 1885. The water was diverted a few years ago to supply Albano. For Egeria, compare Strabo, v. 3, 12; Ovid, Fasti, iii. 273 sqq.; id. Met. xv. 487 sqq.
12
Festus, p. 145, ed. Müller; Schol. on Persius, vi. 56 ap. Jahn on Macrobius, i. 7, 35.
Aulus Gellius, x. 15; Plutarch, Quaest. Rom. 109-112; Pliny, Nat. Hist. xxviii. 146; Servius on Virgil, Aen. i. vv. 179, 448, iv. 518; Macrobius, Saturn. i. 16, 8 sq.; Festus, p. 161 A, ed. Müller. For more details see Marquardt, Römische Staatsverwaltung, iii.2 326 sqq.
