In this connexion it may be significant that a festival of jollity and drunkenness was celebrated by the plebeians and slaves at Rome on Midsummer Day, and that the festival was specially associated with the fireborn King Servius Tullius, being held in honour of Fortuna, the goddess who loved Servius as Egeria loved Numa. The popular merrymakings at this season included foot-races and boat-races; the Tiber was gay with flower-wreathed boats, in which young folk sat quaffing wine. The festival appears to have been a sort of Midsummer Saturnalia answering to the real Saturnalia which fell at Midwinter. In modern Europe, as we shall learn later on, the great Midsummer festival has been above all a festival of lovers and of fire; one of its principal features is the pairing of sweethearts, who leap over the bonfires hand in hand or throw flowers across the flames to each other. And many omens of love and marriage are drawn from the flowers which bloom at this mystic season. It is the time of the roses and of love. Yet the innocence and beauty of such festivals in modern times ought not to blind us to the likelihood that in earlier days they were marked by coarser features, which were probably of the essence of the rites. Indeed, among the rude Esthonian peasantry these features seem to have lingered down to our own generation, if not to the present day. One other feature in the Roman celebration of Midsummer deserves to be specially noticed. The custom of rowing in flower-decked boats on the river on this day proves that it was to some extent a water festival; and water has always, down to modern times, played a conspicuous part in the rites of Midsummer Day, which explains why the Church, in throwing its cloak over the old heathen festival, chose to dedicate it to St. John the Baptist.
The hypothesis that the Latin kings may have been begotten at an annual festival of love is necessarily a mere conjecture, though the traditional birth of Numa at the festival of the Parilia, when shepherds leaped across the spring bonfires, as lovers leap across the Midsummer fires, may perhaps be thought to lend it a faint colour of probability. But it is quite possible that the uncertainty as to their fathers may not have arisen till long after the death of the kings, when their figures began to melt away into the cloudland of fable, assuming fantastic shapes and gorgeous colouring as they passed from earth to heaven. If they were alien immigrants, strangers and pilgrims in the land they ruled over, it would be natural enough that the people should forget their lineage, and forgetting it should provide them with another, which made up in lustre what it lacked in truth. The final apotheosis, which represented the kings not merely as sprung from gods but as themselves deities incarnate, would be much facilitated if in their lifetime, as we have seen reason to think, they had actually laid claim to divinity.
If among the Latins the women of royal blood always stayed at home and received as their consorts men of another stock, and often of another country, who reigned as kings in virtue of their marriage with a native princess, we can understand not only why foreigners wore the crown at Rome, but also why foreign names occur in the list of the Alban kings. In a state of society where nobility is reckoned only through womenin other words, where descent through the mother is everything, and descent through the father is nothingno objection will be felt to uniting girls of the highest rank to men of humble birth, even to aliens or slaves, provided that in themselves the men appear to be suitable mates. What really matters is that the royal stock, on which the prosperity and even the existence of the people is supposed to depend, should be perpetuated in a vigorous and efficient form, and for this purpose it is necessary that the women of the royal family should bear children to men who are physically and mentally fit, according to the standard of early society, to discharge the important duty of procreation. Thus the personal qualities of the kings at this stage of social evolution are deemed of vital importance. If they, like their consorts, are of royal and divine descent, so much the better; but it is not essential that they should be so.
At Athens, as at Rome, we find traces of succession to the throne by marriage with a royal princess; for two of the most ancient kings of Athens, namely Cecrops and Amphictyon, are said to have married the daughters of their predecessors. This tradition is to a certain extent confirmed by evidence, pointing to the conclusion that at Athens male kinship was preceded by female kinship.
