[149] Indeed the eloquent church father Lactantius let the cat out of the bag when he bluntly called Hippolytus the lover of Artemis (Divin. Institut. i. 17).
[150] Herodotus, v. 82–87; Pausanias, ii. 30. 4, ii. 32. 2; Schol. on Aristides, vol. iii. pp. 598 sq., ed. Dindorf. As H. Stein (on Herodotus, v. 82) rightly observes, Damia and Auxesia were “goddesses of tilth and of the fruitful field, agrarian deities who were accordingly compared and identified with Demeter and Kora [Proserpine], but who were in truth only separate personifications of the two sides of Demeter’s character.” See further my note on Pausanias, ii. 30. 4. We shall return hereafter to the custom of stone-throwing as a charm to fertilise the fields.
[151] See, for example, Catullus’s fine poem on her (No. xxxiv.).
[152] This was pointed out long ago by P. Buttmann (Mythologus, ii. 151).
[153] Seneca speaks of Diana as “regina nemorum” or “Queen of the Woods” (Hippolytus, 406), perhaps with a reminiscence of the Rex Nemorensis, as Mr. A. B. Cook has suggested (Classical Review, xvi. (1902) p. 373, note 4).
[154] Pliny, Nat. Hist. xvi. 242, pointed out to me by Mr. A. B. Cook, who compares Herodotus, vii. 31.
[155] See below, vol. ii. pp. 26 sq., 56 sq., 100 sq., 316 sqq.
[156] As to the double-headed bust see W. Helbig, in Notizie degli Scavi, 1885, p. 227; O. Rossbach, op. cit. p. 159; G. H. Wallis, Illustrated Catalogue of Classical Antiquities from the Site of the Temple of Diana, Nemi, pp. 32 sq.; A. B. Cook, in Classical Review, xvi. (1902) p. 373; id. “The European Sky-God,” Folk-lore, xvi. (1905) pp. 289 sqq.; F. Granger, “A Portrait of the Rex Nemorensis,” Classical Review, xxi. (1907) pp. 194–197; id. in Classical Review, xxii. (1908) p. 217; J. G. Frazer, “The Leafy Bust at Nemi,” Classical Review, xxii. (1908) pp. 147–149. The interpretation adopted in the text is that of Professor F. Granger. The way had been prepared for it by Mr. A. B. Cook’s suggestion that the busts represent “the double form of Diana’s favourite, Hippolytus-Virbius.” Previous writers took the view that the heads were those of water-gods. As to the identification of the leaves on the busts, about which botanists are not agreed, see Mr. Francis Darwin’s letter to me, quoted in my article, “The Leafy Bust at Nemi” (l.c.).
CHAPTER II—Priestly Kings
[157] J. Marquardt, Römische Staatsverwaltung, iii.² 321 sqq. Kings of the Sacred Rites are known from inscriptions to have existed at Lanuvium, Bovillae, and Tusculum. See Corpus Inscriptionum Latinarum, xiv., Nos. 2089, 2413, 2634. At Rome the Sacrificial King held office for life (Dionysius Halicarn. Antiquit. Rom. iv. 74. 4).