ly attained if the sacred nuptials were celebrated every year, the parts of the divine bride and bridegroom being played either by their images or by living persons. No ancient writer mentions that this was done in the grove at Nemi; but our knowledge of the Arician ritual is so scanty that the want of information on this head can hardly count as a fatal objection to the theory. That theory, in the absence of direct evidence, must necessarily be based on the analogy of similar customs practised elsewhere. Some modern examples of such customs, more or less degenerate, were described in the last chapter. Here we shall consider their ancient counterparts.
§2. The Marriage of the Gods.—At Babylon the imposing sanctuary of Bel rose like a pyramid above the city in a series of eight towers or stories, planted one on the top of the other. On the highest tower, reached by an ascent which wound about all the rest, there stood a spacious temple, and in the temple a great bed, magnificently draped and cushioned, with a golden table beside it. In the temple no image was to be seen, and no human being passed the night there, save a single woman, whom, according to the Chaldean priests, the god chose from among all the women of Babylon. They said that the deity himself came into the temple at night and slept in the great bed; and the woman, as a consort of the god, might have no intercourse with mortal man.
At Thebes in Egypt a woman slept in the temple of Ammon as the consort of the god, and, like the human wife of Bel at Babylon, she was said to have no commerce with a man. In Egyptian texts she is often mentioned as "the divine consort," and usually she was no less a personage than the Queen of Egypt herself. For, according to the Egyptians, their monarchs were actually begotten by the god Ammon, who assumed for the time being the form of the reigning king, and in that disguise had intercourse with the queen. The divine procreation is carved and painted in great detail on the walls of two of the oldest temples in Egypt, those of Deir el Bahari and Luxor; and the inscriptions attached to the paintings leave no doubt as to the meaning of the scenes.
At Athens the god of the vine, Dionysus, was annually married to the Queen, and it appears that the consummation of the divine union, as well as the espousals, was enacted at the ceremony; but whether the part of the god was played by a man or an image we do not know. We learn from Aristotle that the ceremony took place in the old official residence of the King, known as the Cattle-stall, which stood near the Prytaneum or Town-hall on the north-eastern slope of the Acropolis. The object of the marriage can hardly have been any other than that of ensuring the fertility of the vines and other fruit-trees of which Dionysus was the god. Thus both in form and in meaning the ceremony would answer to the nuptials of the King and Queen of May.
In the great mysteries solemnised at Eleusis in the month of September the union of the sky-god Zeus with the corn-goddess Demeter appears to have been represented by the union of the
