cred rites
there is no doubt (see above, p. 89, note 46); but
whether it can be always connected with bloodshed is by
no means so certain (Rohde, _Psyche_, i. 226). In the
case of women it is at least hard to understand. The
idea of consecration through blood, which is very rare
in Roman literature, comes out curiously in the words
which Livy puts into the mouth of Virginius after the
slaughter of his daughter (iii. 48): "Te Appi tuumque
caput sanguine hoc consecro" (_i.e._ to a deity not
mentioned). The sentence to which this note refers was
written before the appearance of Messrs. Hubert et
Mauss' essay on sacrifice (_Melanges d'histoire des
religions_, pp. 1-122). The theory there developed, that
the victim is the intermediary in all cases between the
sacrificer and the deity, and that the _force
religieuse_ passes from one to the other in one
direction or another, does not essentially differ from
the words in the text; but the French savants would, I
imagine, prefer to look on the insignia in a general
sense as bringing the person wearing them within the
region of the _sacrum_, the force of which would react
on him still more strongly after the destruction of the
victim (see p. 28 foll.).

[362] See, _e.g._, _Roman Sculpture_ by Mrs. Strong,
Plates xi. and xv.

[363] For this and other insignia see Marquardt, p. 222
foll. The question is under discussion whether some of
these insignia are not old Italian forms of dress (see
Gruppe, _Mythologische Literatur_, 1898-1905, p. 343).
For the wearing of the skin of a victim, which meets us
also at the Lupercalia (_R.F._ p. 311), see Robertson
Smith, _Semites_, p. 416 foll.; Jevons, _Introduction_,
p. 252 foll.; Frazer, _G.B._ iii. 136 foll.

[364] They, of course, wore the _praetexta_ when
performing religious acts. Cp. the Fratres Arvales, who
laid aside the _praetexta_ after sacrificing. Henzen,
_Acta Fr. Arv._ pp. 11, 21, and 28.

[365] Serv. _Aen._ xi. 543. The _camillae_ assisted the
_flaminicae_, Marquardt, p. 227. This is one of the most
beautiful features of the stately Roman ritual, and has
been handed on to the Roman Church. It was, of course,
derived from the worship of the household (see above, p.
74).

[366] _Adonis, Attis, Osiris_, p. 413 foll. Dr. Frazer
is criticising