figures a Dr. Iron-Beard, who probably once played a similar part; certainly in another spring ceremony (to be described presently) Dr. Iron-Beard pretends to restore a dead man to life. But of this revival or resurrection of the god we shall have more to say anon.
The points of similarity between these North European personages and the subject of our inquiry—the King of the Wood or priest of Nemi—are sufficiently striking. In these northern maskers we see kings, whose dress of bark and leaves, along with the hut of green boughs and the fir-trees under which they hold their court, proclaim them unmistakably as, like their Italian counterpart, Kings of the Wood. Like him they die a violent death; but like him they may escape from it for a time by their bodily strength and agility; for in several of these northern customs the flight and pursuit of the king is a prominent part of the ceremony, and in one case at least if the king can outrun his pursuers he retains his life and his office for another year. In this last case, in fact, the king holds office on condition of running for his life once a year, just as the King of Calicut in later times held office on condition of defending his life against all comers once every twelve years, and just as the priest of Nemi held office on condition of defending himself against any assault at any time. In all these cases the life of the god-man is prolonged on condition of showing, in a severe physical contest of fight or flight, that his bodily strength is not decayed, and that, therefore, the violent death, which sooner or later is inevitable, may for the present be postponed. With regard to flight it is noticeable that flight figured conspicuously both in the legend and the practice of the King of the Wood. He
