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Cornell University Library
BL 310.F84 1911
V.4
The golden bough :a study In magic and r
3 1924 021 515 089
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Library
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THE GOLDEN BOUGH
A STUDY IN MAGIC AND RELIGION
THIRD EDITION
PART III
THE DYING GOD
MACMILLAN AND CO., Limited
LONDON • BOMBAY ■ CALCUTTA
MELBOURNE
THE MACMILLAN COMPANY
NEW YORK • BOSTON • CHICAGO
ATLANTA • SAN FRANCISCO
THE MACMILLAN CO. OF CANADA, Ltd.
TORONTO
THE DYING GOD
BY
J. G. FRAZER,,D.C.L., LL.D., Litt.D.
W OF TRINIT'S
ANTHROPOLOC
2^ r^
FELLOW OF TRINITY COLLEGE, CAMBRIDGE
PROFESSOR OF SOCIAL ANTHROPOLOGY IN THE UNIVERSITY OF LIVERPOOL
MACMILLAN AND CO., LIMITED
ST. MARTIN'S STREET, LONDON
191 I
L.V.. (. Ok 1^12 I I
I'NIVEfUilVY
" AD
J^
J.i .11^1 JUKI
PREFACE
With this third part of The Golden Bough we take up the
question, Why had the King of the Wood at Nemi regu-
larly to perish by the hand of his successor ? In the first
part of the work I gave some reasons for thinking that the
priest of Diana, who bore the title of King of the Wood
beside the still lake among the Alban Hills, personated the
great god Jupiter or his duplicate Dianus, the deity of the
oak, the thunder, and the sky. On this theory, accordingly,
we are at once confronted with the wider and deeper ques-
tion, Why put a man-god or human representative of deity
to a violent death ? Why extinguish the divine light in its
earthly vessel instead of husbanding it to its natural close ?
My general answer to that question is contained in the
present volume. If I am right, the motive for slaying a
man-god is a fear lest with the enfeeblement of his body
in sickness or old age his sacred spirit should suffer a
corresponding decay, which might imperil the general course
of nature and with it the existence of his worshippers, who
believe the cosmic energies to be mysteriously knit up with
those of their human divinity. Hence, if there is any
measure of truth in this theory, the practice of putting divine
men and particularly divine kings to death, which seems to
have been common at a particular stage in the evolution
of society and religion, was a crude but pathetic attempt to
disengage an immortal spirit from its mortal envelope, to
arrest the forces of decomposition in nature by retrenching
vi PREFACE
with ruthless hand the first ominous symptoms of decay.
We may smile if we please at the vanity of these and the
like efforts to stay the inevitable decline, to bring the
relentless revolution of the great wheel to a stand, to keep
youth's fleeting roses for ever fresh and fair ; but perhaps
in spite of every disillusionment, when we contemplate the
seemingly endless vistas of knowledge which have been
opened up even within our own generation, many of us may
cherish in our heart of hearts a fancy, if not a hope, that
some loophole of escape may after all be discovered from
the iron walls of the prison-house which threaten to close on
and crush us ; that, groping about in the darkness, mankind
may yet chance to lay hands on "that golden key that opes
the palace of eternity,'' and so to pass from this world of
shadows and sorrow to a world of untroubled light and joy.
If this is a dream, it is surely a happy and innocent one,
and to those who would wake us from it we may murmur
with Michael Angelo,
" Perb non mi destar, deh / parla basso.'"
J. G. FRAZER.
Cambridge,
wthjune 191 1.
CONTENTS
Chapter I. — The Mortality of the Gods . Pp. i-8
Mortality of savage gods, pp. 1-3 ; mortality of Greek gods, 3 sq. ; mortality of
Egyptian gods, 4-6 ; death of the Great Pan, 6 sq. ; deaths of the King
of the Jinn and of the Grape-cluster, 8.
Chapter II. — The Killing of the
Divine King Pp. 9-1 19
§ I. Preference for a Violent Death, pp. 9-14. — Human gods killed to prevent
them from growing old and feeble, 9 sq. ; preference for a violent death,
the sick and old killed, 10-14.
§ 2. Kings killed when their Strength fails, pp. 14-46. — Divine kings put to
death, the Chitom^ of Congo and the Ethiopian kings of Meroe, 14
sq. ; kings of Fazoql on the Blue Nile, 16 sq. ; divine kings of the
Shilluk put to death on any symptom of failing health, 17-28; parallel
between the Shilluk kings and the King of the Wood at Nemi, 28 ;
rain-makers of the Dinka not allowed to die a natural death, 28-33 >
kings of Unyoro and other parts of Africa put to death on signs of failing
health, 34 sq. ; the Matiamvo of Angola, 35 sq. ; Zulu kings killed on
the approach of old age, 36 sq. ; kings of Sofala put to death on account
of bodily blemishes, 37 sq. ; kings required to be unblemished, 38 sq. ;
courtiers obliged to imitate their sovereign, 39 sq. ; kings of Eyeo put to
death, 40 sq. ; voluntary death by fire of the old Prussian Kirwaido, 4 1
sq. ; voluntary deaths by fire in antiquity and among Buddhist monks,
42 sq. ; religious suicides in Russia, 43-45 ; a Jewish Messiah, 46.
§ 3. Kings killed at the End of a Fixed Term, pp. 46-58. — Suicide of the kings
of Quilacare at the end of a reign of twelve years, 46 sq. ; kings of
Calicut liable to be attacked and killed by their successors at the end of
every period of twelve years, 47-51 ; kings of Bengal and Passier and
old Slavonic kings liable to be killed by their successors, 51 sq. ; custom
of a five years' reign followed by decapitation in Malabar, 52 sq. ; custom
of the Sultans of Java, 53 sq. ; religious suicides in India, 54-56 ; kings
vii
viii CONTENTS
killed by proxy, 56 sq. ; Ann, King of Sweden, and the sacrifice of his
nine sons to prolong his life, 57 sq,
§ 4. Octennial Tenure of the Kingship, pp. 58-92. — Spartan kings liable to be
deposed on the appearance of a meteor at the end of eight years, ^% sq.%
superstitions as to meteors and stars, 59-68 ; octennial period of king's
reign connected with the octennial cycle of the early Greek calendars,
which in turn is an attempt to reconcile solar and lunar time, 68 sq. ;
the octennial cycle in relation to the Greek doctrine of rebirth, 69 sq. ;
octennial tenure of the kingdom at Cnossus in Crete, 70 sq. ; sacred
marriage of the King and Queen of Cnossus (Minos and Pasiphae) as
representatives of the Sun and Moon, 71-74; octennial tribute of youths
and maidens to the Sun, represented by the Minotaur, at Cnossus, 74-77 ;
octennial festivals of the Crowning at Delphi and of the Laurel-bearing
at Thebes, both being dramatic representations of the slaying of a water-
dragon, 78-82 ; theory that the dragons of Delphi and Thebes were
kings who personated dragons or serpents, 82 ; Greek belief in the
transformation of gods and men into animals, 82 sq. ; transformation of
Cadmus and Harmonia into serpents, 84 ; transmigration of the souls of
the dead into serpents and other wild animals, 84 sq. ; African kings
claim kinship with powerful animals, 85 sq. ; the serpent the royal
animal at Athens and Salamis, 87 sq. ; the wedding of Cadmus and
Harmonia at Thebes perhaps a dramatic marriage of the Sun and Moon
at the end of an eight years' cycle, 87 sq. ; this theory confirmed by the
astronomical symbols carried by the Laurel-bearer at the octennial festival
of Laurel-bearing, 88 sq, ; the Olympic festival based on the octennial
cycle, 89 sq. ; the Olympic victors, male and female, perhaps personated
the Sun and Moon and reigned as divine King and Queen for eight
years, 90-92.
§ 5. Funeral Games, pp. 92-105. — Tradition of the funeral origin of the great
Greek games, 92 sq. ; in historical times games instituted in honour of
many famous men in Greece, 93-96 ; funeral games celebrated by other
peoples ancient and modern, 96-98 ; the great Irish fairs, in which horse-
races were conspicuous, said to have been founded in honour of the
dead, 98-101 ; their relation to the harvest, 101-103 J theory of the
funeral origin of the Olympic games insufficient to explain all the
features of the legends, 103 sq. \ suggested theory of the origin of the
Olympic games, 104 sq, ; the Olympic festival based on astronomical,
not agricultural, considerations, 105.
§6. The Slaughter of the Dragon, pp. 105-112. — Widespread myth of the
slaughter of a great dragon, 105 ; Babylonian myth of Marduk and
Tiamat, 105 sq, ; Indian myth of Indra and Vrtra, 106 sq. ; two inter-
pretations of the myth, one cosmological, the other totemic, 107-111'
suggested reconciliation of the two interpretations, ill sq.
§ 7. Triennial Tenure of the Kingship, pp. 112 sq. — Chiefs of the Remon
branch of the Ijebu tribe formerly killed at the end of a reign of three
years, 112 sq.
CONTENTS ix
i 8. Annual Tenure of the Kingship, pp. 1 1 3- 1 1 8. — The Sacaea festival
(possibly identical with Zakmuk) at Babylon seems to shew that in early
times I the Babylonian kings were put to death at the end of a year's
reign, 113-117 ; trace of a custom of killing the kings of Hawaii at the
end of a year's reign, 117 sq.
j 9. Diurnal Tenure of the Kingship, pp. n8 sq. — Custom of putting the king
of Ngoio to death on the night after his coronation, 118 sq.
Chapter III. — The Slaying of the
King in Legend .... Pp. 120-133
Story of Lancelot and the profiered kingdom in the High History of the Holy
Graal, 120-122; story of King Vikramaditya of Ujjain in India, 122-
124; Vikramaditya the son of an ass by a human mother, 124 sq. ;
stories of this type (Beauty and the Beast) probably based on totemism,
125-131 ; story of the parentage of Vikramaditya points to a line of
rajahs who had the ass for their crest, 132 ; similarly the maharajahs of
Nagpur trace their descent from a cobra father and have the cobra for
their crest, 132 sq.
Chapter IV. — The Supply of Kings . Pp. 134-147
Traces in legend of a custom of compelling men to accept the fatal sovereignty,
134 sq. ; false conceptions of the primitive kingship, 13S ; the modern
European fear of death not shared in an equal degree by other races, 135-
139 ; men of other races willing to sacrifice their lives for motives
which seem to the modern European wholly inadequate, 139 sqq. ;
indifference to death displayed in antiquity by the Thracians, Gauls, and
Romans, and in modern times by the Chinese, 142-146 ; error of judging
all men's fear of death by our own, 146 ; probability that in many races
it would be easy to find men who would accept a kingdom on condition
of being killed at the end of a short reign, 146 sq.
Chapter V. — Temporary Kings . . Pp. 148-159
Annual abdication of kings and their places temporarily filled by nominal
sovereigns, 148; temporary kings in Cambodia and Siam, 148-151 ;
temporary kings in Samarcand and Upper Egypt, 151 sq. ;
temporary sultans of Morocco, 152 sq. ; temporary king in Cornwall,
I S3 ^9- ' temporary kings at the beginning of a reign in Sumatra and
India, 154; temporary kings entrusted with the discharge of divine or
magical functions, 155-157 ; temporary kings substituted in special
emergencies for Shahs of Persia, 157-159.
X CONTENTS
Chapter VI. — Sacrifice of the King's
Son Pp. 160-19S
Temporary kings sometimes related by blood to the royal family, 161 ; Aun,
King of Sweden, and the sacrifice of his nine sons, 160 sq. ; tradition of
King Athamas and his children, 161-163 ; family of royal descent liable
to be sacrificed at Orchomenus, 163 sq. ; Thessalian and Boeotian kings
seem to have sacrificed their sons instead of themselves, 164-166; sacri-
fice of king's sons among the Semites, 166 ; sacrifice of children to Baal
among the Semites, 166-168 ; Canaanite and Hebrew custom of burning
firstborn children in honour of Baal or Moloch, 168-174; tradition of
the origin of the Passover, 174-178 ; custom of sacrificing all the first-
born, whether animals or men, probably a very ancient Semitic institution,
178 sq. ; sacrifice of firstborn children among many peoples, 179-186;
the ' ' Sacred Spring "in ancient Italy, 186 sq. ; different motives may
have led to the killing of the firstborn, 1 87 sq. ; the doctrine of rebirth
may have furnished one motive for the infanticide of the firstborn, 188^^.;
the same belief may explain the rule of infant succession in Polynesia and
may partly account for the prevalence of infanticide in that region, 1 90 sq. ;
abdication or deposition of the father when his son attains to manhood,
191 sq. ; traces of such customs in Greek myth and legend, 192-194;
on the whole the sacrifice of a king's son as a substitute for his father
would not be surprising, at least in Semitic lands, 194 sq.
Chapter VII. — Succession to the
Soul Pp. 196-204
Tendency of a custom of regicide to extinguish a royal family no bar to the
observance of such a custom among peoples who set little value on human
life, 196-198; transmission of the soul of the slain divinity to his suc-
cessor, 198; transmission of the souls of chiefs and others in Nias,
America, and elsewhere, 198-200; inspired representatives of dead kings
in Africa, 200-202 ; right of succession to the kingdom conferred by the
possession of corporeal relics of dead kings, such as their skulls, their
teeth, or their hair, 202 sq. ; souls of slain Shilluk kings transmitted to
their successors, 204.
Chapter VIII. — The Killing of the
Tree-Spirit Pp. 205-271
§ I. TAe Whitsuntide Mummers, pp. 205-214.— The single combat of the King
of the Wood at Nemi probably a mitigation of an older custom of putting
him to death at the end of a fixed period, 205 sq. ; the theory confirmed
CONTENTS xi
by traces of a custom of periodically putting the representative of the tree-
spirit to death in Northern Europe, 206 ; Bavarian and Swabian customs
of beheading the representatives of the tree-spirit at Whitsuntide, 207 sq. ;
killing the Wild Man in Saxony and Bohemia, 208 sq. ; beheading the
King on Whitmonday in Bohemia, 209-211 ; the leaf-clad mummers in
these customs represent the tree-spirit, 211 ; the tree-spirit killed in
order to prevent its decay and to ensure its revival in a vigorous successor,
211 sq. ; resemblances between the North European customs and the
rites of Nemi, 212-214.
§ 2. Mock Human Sacrifices, pp. 214-220. — The mock killing of the leaf-clad
mummers probably a substitute for an old custom of killing them in
earnest, 214 ; substitution of mock human sacrifices for real ones in Mina-
hassa, Arizona, Nias, and elsewhere, 214-217; mock human sacrifices
carried out in efiigy in ancient Egypt, India, Siam, Japan, and else-
where, 217-219; mimic sacrifices of fingers, 219; mimic rite of
circumcision, 219 sq.
■'% 3. Burying the Carnival, pp. 220-233. — The killing and resurrection of a god
/ not peculiar to tree-worship but common to the hunting, pastoral, and
" agricultural stages of society, 220 sq. ; European customs of burying the
Carnival and carrying out Death, 221 sq. ; effigies of the Carnival burnt
Italy, 222-224 ; funeral of the Carnival in Catalonia, 225 sq. ; funeral
of the Carnival or of Shrove Tuesday in France, 226-230 ; burying the
Carnival in Germany and Austria, 230-232 ; burning the Carnival in
Greece, 232 sq. ; resurrection enacted in these ceremonies, 233.
§ 4. Carrying out Death, pp. 233-240. — Carrying out Death in Bavaria, 233-
23s ; in Thiiringen, 235 sq. ; in Silesia, 236 sq. ; in Bohemia, 237 sq. ;
in Moravia, 238 sq. ; the effigy of Death feared and abhorred, 239 sq.
§ 5. Sawing the Old Woman, pp. 240-245. — Sawing the Old Woman at Mid-
Lent in Italy, 240 sq. ; in France, 241 sq. ; in Spain and among the
Slavs, 242 sq. ; Sawing the Old Woman on Palm Sunday among the
gypsies, 243 sq. ; seven-legged effigies of Lent in Spain and Italy, 244 sq.
§ 6. Bringing in Summer, pp. 246-254. — Custom of Carrying out Death fol-
lowed by a ceremony of bringing in Summer, represented by a tree or
branches, 246 sq. ; new potency of life ascribed to the effigy of Death,
247-251; the Summer-tree equivalent to the May-tree, 251 sq.; the
Summer-tree a revival of the image of Death, hence the image of Death
must be an embodiment of the spirit of vegetation, 252 sq. ; the names of
Carnival, Death, and Summer in these customs seem to cover an ancient
spirit of vegetation, 253 sq.
§ 7. Battle of Summer and Winter, pp. 254-261. — Dramatic contests between
representatives of Summer and Winter in Sweden, Germany, and Austria,
254-258 ; the Queen of Winter and the Queen of May in the Isle of Man,
258 ; contests between representatives of Summer and Winter among the
Esquimaux, 259 ; Winter driven away by the Canadian Indians, 259 sq. ;
the burning of Winter at Zurich, 260 sq.
xii CONTENTS
§8. Death and Resurrection of Kostrubonko, pp. 261-263. — Russian ceremonies
like those of Burying the Carnival or Carrying out Death, 261 ; death and
resurrection of Kostrubonko at Eastertide, 261 ; figure of Kupalo thrown
into a stream on Midsummer day, 262 ; funeral of Kostroma, Lada, or
Yarilo on St. Peter's day (29th June), 262 sq.
§ 9. Death and Revival of Vegetation, pp. 263-265. — The Russian Kostrubonko,
Yarilo, and so on probably in origin spirits of the dying and reviving
vegetation, 263 sq. ; grief and gladness, love and hatred curiously blended
in these ceremonies, 264 ; expulsion of Death sometimes enacted without
an effigy, 264 sg.
§ 10. Analogous Rites in India, pp. 265 sq. — Images of Siva and Parvati
married, drowned, and mourned for in India, 265 sq. ; equivalence of the
custom to the spring ceremonies of Europe, 266.
§ II. The Magic Spring, pp. 266-271. — The foregoing customs were originally
rites intended to ensure the revival of nature in spring by means of
imitative magic, 266-269 > in modern Europe these old magical rites bave
degenerated into mere pageants and pastimes, 269 ; parallel to the spring
customs of Europe in the magical rites of the aborigines of Central
Australia, 269-271.
Note A. — Chinese Indifference to Death . Pp. 273-276
Note B. — Swinging as a Magical Rite . Pp. 277-285
Addenda •-.... P. 287
Index ....
• Pp- 289-305
CHAPTER I
THE MORTALITY OF THE GODS
At an early stage of his intellectual development man Mortality
deems himself naturally immortal, and imagines that were°^!^™^^
it not for the baleful arts of sorcerers, who cut the vital
thread prematurely short, he would live for ever. The
illusion, so flattering to human wishes and hopes, is still
current among many savage tribes at the present day,^ and
' For examples see M. Dobrizhoffer,
Historia de Abiponibus (Vienna, 1 784),
ii. 92 sq., 240 sqq. ; C. Gay, "Frag-
ment d'un voyage dans le Chili et au
Cusco," Bulletin ie la Societi de Gio-
^raphie (Paris), Deuxi^me Serie, xix.
(1843) p. 25; H. Delaporte, " Une
Visite chez les Araucaniens," Bulletin
de la Sociiti de Gdographie (Paris),
Quatrieme Serie, a. (1855) p. 30;
K. von den Steinen, Unter den Natur-
volkerZentral-Brasiliens('&er\m,l?i<j^),
pp. 344, 348 ; E. F. im Thurn,
Among the Indians of Guiana (London,
1883), pp. 330 sq. ; A.^ G. Morice,
"The Canadian Denes," Annual
Archaeological Report, jgo^ (Toronto,
igo6), p. 207 ; (Sir) George Grey,
Journals of Two Expeditions of Dis-
covery into North- West and Western
Australia (London, 1841), ii. 238;
A. Oldfield, "The Aborigines of
Australia," Transactions of the Ethno-
logical Society of London, N.S. iii.
(1865) p. 236; J. Dawson, Australian
Aborigines (Melbourne, Sydney, and
Adelaide, 1 881), p. 63 ; Rev. G.
Taplin, "The Narrinyeri," Native
Tribes of South Australia (Adelaide,
1879), p. 25 ; C. W. Schiirmann,
FT. in
"The Aboriginal Tribes of Port U\n-
co\n," Native Tribes of South Australia,
p. 237 ; H. E. A. Meyer, in Native
Tribes of South Australia, p. 195 ;
R. Brough Smyth, The Aborigines of
Victoria (Melbourne, 1878), i. no,
ii. 289 sq. ; W. Stanbridge, in Trans-
actions of the Ethnological Society of
London, Nevi' Series, i. (1861) p. 299 ;
L. Fison and A. W. Howitt, Kamilaroi
and Kurnai, pp. 250 sq. ; A. L. P.
Cameron, " Notes on some Tribes of
New South Wales," Journal of the
Anthropological Institute, xiv. (1885)
pp. 361, 362 sq. ; W. Ridley, Kamil-
aroi, Second Edition (Sydney, 1875),
p. 159 ; Baldwin Spencer and F. J.
Gillen, Native Tribes of Central Aus-
tralia (London, 1899), pp. 46-48;
Cambridge Anthropological Expedition
to Torres Straits, v. (Cambridge, 1904)
pp. 248, 323 ; E. Beardmore, " The
Natives of Mowat, British New
Guinea," Journal of the Anthropo-
logical Institute, xix. (1890) p. 461 ;
R. E. Guise, " On the Tribes inhabit-
ing the Mouth of the Wanigela River,
New Qiv\n^&," Journal of the Anthro-
pological Institute, xxviii. (1899) p.
216 ; C. G. Seligmann, The Melan-
\ B
2 THE MORTALITY OF THE GODS chap.
it may be supposed to have prevailed universally in that
Age of Magic which appears to have everywhere preceded
the Age of Religion. But in time the sad truth of human
mortality was borne in upon our primitive philosopher with
a force of demonstration which no prejudice could resist and
no sophistry dissemble. Among the manifold influences
which combined to wring from him a reluctant assent to the
necessity of death must be numbered the growing influence
of religion, which by exposing the vanity of magic and of
all the extravagant pretensions built on it gradually lowered
man's proud and defiant attitude towards nature, and taught
him to believe that there are mysteries in the universe which
his feeble intellect can never fathom, and forces which . his
puny hands can never control. Thus more and more he
learned to bow to the inevitable and to console himself for
the brevity and the sorrows of life on earth by the hope
of a blissful eternity hereafter. But if he reluctantly acknow-
ledged the existence of beings at once superhuman and
supernatural, he was as yet far from suspecting the width
and the depth of the gulf which divided him from them.
The gods with whom his imagination now peopled the
darkness of the unknown were indeed admitted by him
to be his superiors in knowledge and in power, in the
joyous splendour of their life and in the length of its dura-
tion. But, though he knew it not, these glorious and awful
beings were merely, like the spectre of the Brocken, the
esians of British New Guinea (Cam- Jahre in der SUdsee (Stuttgart, 1907),
bridge, 1910), p. 279; K. Vetter, pp. 199-201; G. Brown, D.D.,
Koiiim heriiber und hilf uns ! oder die Melanesians and Polynesians (London,
Arbeit der Neuen-Dettelsauer Mission, 1910), p. 176; Father Abinal
iii. (Barmen, 1898) pp. \osq.;id., "Astrologie Malgache," Missiot^s
ra Naehrichten uber Kaiser-Wilhelms- Catholiques, xi. (1879) p. 506; A.
land und den Bismarck- Archipel, i%gy, Grandidier, "Madagascar," Bulletin
pp. 94, 98; A. Deniau, " Croyances de la Sociiti de Giographie (Paris),
religieuses at mceurs des indigenes de Sixi^me Serie, iii. (1872) p. 399;
I'ile Male," Missions Catholiques, Father Campana, "Congo, Mission
xxxiii. (I90l)pp. 315 jy.; C. Ribbe, Catholique de Landana," Missions
Zwei Jahre unter den Kannibalen der Catholiques, xxvii. (1895) PP- 102
Salomo - Inseln (Dresden - Blasewitz, sq. ; ■J\v. Masui, Guide de la Section
1903), p. 268; P. A. Kleintitschen, del'Etat Indipendant duCongoaVEx-
Die Kustenbewohner der Gazellehalb- position de Bruxelles-Tervueren en
insel (Hiltrup bei Munster, N.D.), i8gj (Brussels, 1897), p. 82. The
p. 344 ; P- Rascher, " Die Sulka," discussion of this and similar evidence
Archtvfur Anthropologie, xxix. (1904) must be reserved for another work,
pp. 221 sq.; R. Parkinson, Dreissig
I THE MORTALITY OF THE GODS 3
reflections of his own diminutive personality exaggerated
into gigantic proportions by distance and by the mists and
clouds upon which they were cast. Man in fact created
"gods in his own likeness and being himself mortal he
naturally supposed his creatures to be in the same sad
predicament. Thus the Greenlanders believed that a wind
could kill their most powerful god, and that he would
certainly die if he touched a dog. When they heard
of the Christian God, they kept asking if he never died,
and being informed that he did not, they were much
surprised, and said that he must be a very great god
indeed.^ In answer to the enquiries of Colonel Dodge, a
North American Indian stated that the world was made by
the Great Spirit. Being asked which Great Spirit he meant,
the good one or the bad one, " Oh, neither of them" replied
he, " the Great Spirit that made the world is dead long ago.
He could not possibly have lived as long as this." ^ A tribe
in the Philippine Islands told the Spanish conquerors that
the grave of the Creator was upon the top of Mount
Cabunian.^ Heitsi-eibib, a god or divine hero of the
Hottentots, died several times and came to life again. His
graves are generally to be met with in narrow defiles between
mountains. When the Hottentots pass one of them, they
throw a stone on it for good luck, sometimes muttering " Give
us plenty of cattle." * The grave of Zeus, the great god of Mortality
Greece, was shewn to visitors in Crete as late as about the °f ^'"*^''
' gods.
beginning of our era.^ The body of Dionysus was buried at
Delphi beside the golden statue of Apollo, and his tomb bore
the inscription, " Here lies Dionysus dead, the son of Semele."^
1 C. Meiners, Geschichte der Re- Africa (London, 1864), pp. 75 ■''?■ >
ligionen (Hanover, 1806-1807), i. 48. Theophilus Hahn, Tsuni-\Goam, the
^ R. I. Dodge,' Ok?" Wild Indians, Supreme Being of the Khoi-Khoi
p. 112. (London, 1881), pp. 56, 69.
5 F. Blumentritt, ' ' Der Ahnencultus ' Callimachus, Hymn to Zeus, 9 sq. ;
und die religiosen Anschauungen der Diodorus Siculus.iii. 61 ; Lucian,/'Az7o-
Malaien des Philippinen - Archipels," pseudes,-^; id., Jupiter Tragoedus, i,^;
Mittheilungen d. Wiener geogr. Gesell- id. , Philopatris, i o ; Porphyry, Vita
schaft, 1882, p. 198. Pythagorae, 17 ; Cicero, De natura
* Sir James E. Alexander, Expedi- deorum, iii. 21. 53 ; Pomponius Mela,
Hon of Discovery into the hiterior of ii. 7. 112; Minucius Felix, Octavius,
Africa, i. 166; H. Lichtenstein, 21 ; Lactantius, Divin. instit. i. II.
Reisen im SUdlichen Africa (Berlin, ^ Plutarch, Isis et Osiris, 35 ;
1811-1812), i. 349 sq. ; W. H. L Philochorus, /Vaj^w. 22, in C. MuUer's
Bleek, Reynard the Fox in South Fragmenta historicorum Gtaecorum,
4 THE MORTALITY OF THE GODS chap.
According to one account, Apollo himself was buried at
Delphi ; for Pythagoras is said to have carved an inscription
on his tomb, setting forth how the god had been killed by the
python and buried under the tripod.^ The ancient god Cronus
was buried in Sicily,^ and the graves of Hermes, Aphrodite,
and Ares were shewn in Hermopolis, Cyprus, and Thrace.
MortaUty The great gods of Egypt themselves were not exempt
Egyptian f""*^"^ *^ common lot. They too grew old and died. For
gods. like men they were composed of body and soul, and like
men were subject to all the passions and infirmities of the
flesh. Their bodies, it is true, were fashioned of more ethereal
mould, and lasted longer than ours, but they could not hold
out for ever against the siege of time. Age converted their
bones into silver, their flesh into gold, and their azure locks
into lapis-lazuli. When their time came, they passed away
from the cheerful world of the living to reign as dead gods
over dead men in the melancholy world beyond the grave.
Even their souls, like those of mankind, could only endure
after death so long as their bodies held together ; and hence
it was as needful to preserve the corpses of the gods as the
corpses of common folk, lest with the divine body the divine
spirit should also come to an untimely end. At first their
remains were laid to rest under the desert sands of the
mountains, that the dryness of the soil and the purity of the
air might protect them from putrefaction and decay. Hence
one of the oldest titles of the Egyptian gods is " they who
are under the sands." But when at a later time the discovery
of the art of embalming gave a new lease of life to the souls
of the dead by preserving their bodies for an indefinite time
from corruption, the deities were permitted to share the
benefit of an invention which held out to gods as well as to
men a reasonable hope of immortality. Every province then
had the tomb and mummy of its dead god. The mummy
of Osiris was to be seen at Mendes ; Thinis boasted of the
i. p. 378 ; Tatian, Oratio ad Graecos, x. 24 ; Migne's Patrologia Graeca,
8, ed. Otto ; J. Tzetzes, Schol. on i. col. 1434).
Lycophron, 208. Compare Ch. Peter- ^ Porphyry, Vit. Pythag. 16.
sen, "Das Grab und die Todtenfeier ^ pjjiiochorus, ^r. 184, in C. Mliller's
des Dionysos," Philologus, xv. (i860) Fragmenta historicorum Graecorum,
PP- 7 7-9 1- The grave of Dionysus ii. p. 414.
is also said to have been at Thebes ^ Ch. Lobeck, /i^/aoj>Aoffi«j(K6nigs-
(Clemens Romanus, Recognitioius, berg, 1829), pp. 574 sq.
THE MORTALITY OF THE GODS
mummy of Anhouri ; and Heliopolis rejoiced in the posses-
sion of that of Toumou.^ But while their bodies lay swathed
and bandaged here on earth in the tomb, their souls, if we
may trust the Egyptian priests, shone as bright stars in the
firmament. The soul of Isis sparkled in Sirius, the soul of
Horus in Orion, and the soul of Typhon in the Great Bear.^
But the death of the god did not involve the extinction of
his sacred stock ; for he commonly had by his wife a son and
heir, who on the demise of his divine parent succeeded to the
full rank, power, and honours of the godhead.^ The high gods
^ G. Maspero, Histoire ancienjte des
peuples de r Orient classique : les ori-
gines, pp. 108-111, 116-118. On the
mortality of the Egyptian gods see
further A. Moret, Le Rit-uel du culte
dimn journalier en Egyfte (Paris,
1902), pp. 219 sqq.
2 Plutarch, Isis et Osiris, 21, 22,
38, 61 ; Diodorus Siculus, i. 27. 4 ;
Dittenberger, Orientis Graeci in-
scriptiones seleciae, i. No. 56, p. 102.
^ A. Wiedemann, Die Religion der
alten Aegypter, pp. 59 sq.; G. Maspero,
Histoire ancienne des peuples de P Orient
classique: les origines, pp. 104-108,
150. Indeed it was an article of the
Egyptian creed that every god must die
after he had begotten a son in his own
likeness (A. Wiedemann, Herodots
zweites Buck, p. 204). Hence the
Egyptian deities were commonly
arranged in trinities of a simple and
natural type, each comprising a father,
a mother, and a son. "Speaking
generally, two members of such a triad
were gods, one old and one young, and
the third was a goddess, who was,
naturally, the wife, or female counter-
part, of the older god. The younger
god was the son of the older god and
goddess, and he was supposed to pos-
sess all the attributes and powers which
belonged to his father. . . . The
feminine counterpart or wife of the
chief god was usually a local goddess
of little or no importance ; on the
other hand, her son by the chief god
was nearly as important as his father,
because it was assumed that he would
succeed to his rank and throne when
the elder god had passed away. The
conception of the triad or trinity is, in
Egypt, probably as old as the belief in
gods, and it seems to be based on
the anthropomorphic views which were
current in the earliest times about
them " (E. A. Wallis Budge, The Gods
of the Egyptians, London, 1904, i.
113 sq.). If the Christian doctrine
of the Trinity took shape under
Egyptian influence, the function
originally assigned to the Holy Spirit
may have been that of the divine
mother. In the apocryphal Gospel to
the Hebrews, as Mr. F. C. Conybeare
was kind enough to point out to me,
Christ spoke of the Holy Ghost as his
mother. The passage is quoted by
Origen {Comment, in Joan. II. vol. iv.
col. 132, ed. Migne), and runs as
follows : " My mother the Holy Spirit
took me a moment ago by one of my
hairs and carried me away to the great
Mount Tabor." Compare Origen, In
Jeremiam Horn. XV. ^, vol. iii. col.
433, ed. Migne. In the reign of Trajan
a certain Alcibiades, from Apamea in
Syria, appeared at Rome with a volume
in which the Holy Ghost was described
as a stalwart female about ninety-six
miles high and broad in proportion. See
Hippolytus, Refut. omnitim haeresium,
ix. 13, p. 462, ed. Duncker and Schnei-
dewin. The Ophites represented the
Holy Spirit as "the first woman,"
" mother of all living," who was be-
loved by " the first man" and likewise
by " the second man," and who con-
ceived by one or both of them ' ' the
light, which they call Christ." See H.
Usener, Das Weihnachtsfest, pp. 116
sq., quoting Irenaeus, i. 28. As to a
female member of the Trinity, see
further id., Dreiheit, einVersuch mytho-
6 THE MORTALITY OF THE GODS chap.
of Babylon also, though they appeared to their worshippers
only in dreams and visions, were conceived to be human in
their bodily shape, human in their passions, and human in
their fate ; for like men they were born into the world, and
like men they loved and fought and died.^
The death One of the most famous stories of the death of a god is
GrSt Pan. ^old by Plutarch. It runs thus. In the reign of the emperor
Tiberius a certain schoolmaster named Epitherses was sailing
from Greece to Italy. The ship in which he had taken his
passage was a merchantman and there were many other
passengers on board. At evening, when they were off the
Echinadian Islands, the wind died away, and the vessel drifted
close in to the island of Paxos. Most of the passengers were
awake and many were still drinking wine after dinner, when
suddenly a voice hailed the ship from the island, calling upon
Thamus. The crew and passengers were taken by surprise,
for though there was an Egyptian pilot named Thamus on
board, few knew him even by name. Twice the cry was
repeated, but Thamus kept silence. However, at the third
call he answered, and the voice from the shore, now louder
than ever, said, " When you are come to Palodes, announce
that the Great Pan is dead." Astonishment fell upon all, and
they consulted whether it would be better to do the bidding
of the voice or not. At last Thamus resolved that, if the
wind held, he would pass the place in silence, but if it dropped
when they were off Palodes he would give the message. Well,
when they were come to Palodes, there was a great calm ; so
Thamus standing in the stern and looking towards the land
cried out, as he had been bidden, " The Great Pan is dead."
The words had hardly passed his lips when a loud sound
of lamentation broke on their ears, as if a multitude were
logischer Zahlenlehre (Bonn, 1903), deity. Thus it seems not impossible
pp. 41 sqq. ; Gibbon, Decline and that the ancient Egyptian doctrine of
Fall of the Roman Empire, ch. I. vol. the divine Trinity may have been dis-
ix. p. 261, note g (Edinburgh, 181 1). tilled through Philo into Christianity.
Mr. Conybeare tells me that Philo On the other hand it has been suggested
Judaeus, who lived in the first half of that the Christian Trinity is of Baby-
the first century of our era, constantly Ionian origin. See H. Zimmern, in
defines God as a Trinity in Unity, or a E. Schrader's Die Keilinschriften und
Unity in Trinity, and that the specu- das Alte Testavtent^ pp. 418 sq.,
lations of this Alexandrian Jew deeply 440.
influenced the course of Christian ^ L. W. King, Babylonian Religion
thought on the mystical nature of the and Mythology (London, 1899), p. 8.
I THE MORTALITY OF THE GODS 7
mourning. This strange story, vouched for by many on
board, soon got wind at Rome, and Thamus was sent for and
questioned by the emperor Tiberius himself, who caused
enquiries to be made about the dead god.^ In modern
times, also, the annunciation of the death of the Great
Pan has been much discussed and various explanations
of it have been suggested. On the whole the simplest
and most natural would seem to be that the deity
whose sad end was thus mysteriously proclaimed and
lamented was the Syrian god Tammuz or Adonis, whose
death is known to have been annually bewailed by his
followers both in Greece and in his native Syria. At
Athens the solemnity fell at midsummer, and there is no
improbability in the view that in a Greek island a band of
worshippers of Tammuz should have been celebrating the
death of their god with the customary passionate demon-
strations of sorrow at the very time when a ship lay
becalmed off the shore, and that in the stillness of the
summer night the voices of lamentation should have been
wafted with startling distinctness across the water and
should have made on the minds of the listening passengers
a deep and lasting impression.^ However that may be,
' Plutarch, De defectu oraciihrum, god of Mendes in Egypt, whom Greek
17. writers constantly mistook for a goat-
2 This is in substance the explana- god and identified with Pan. A living
tion briefly suggested by F. Liebrecht, ram was always revered as an incarna-
and developed more fully and with tion of the god, and when it died there
certain variations of detail by S. was a great mourning throughout all
Reinach. See F. Liebrecht, Des the land of Mendes. Some stone
Gervasius von Tilbury OHa Imperialia coffins of the sacred animal have been
(Hanover, 1856), p. 180; S. Reinach, found in the ruins of the city. See
Cultes, mythes et religions, iii. (Paris, Herodotus, ii. 46, with A. Wiede-
1908), pp. \ sqq. As to the worship mann's commentary; W. H. Roscher,
of Tammuz or Adonis in Syria and " Die Legende vora Tode des groszen
Greece see my Adonis, Attis, Osiris, Pan," Fkckeisen's Jakrbiicher fiir
Second Edition (London, 1907). In classische Philologie, xxxviii. (1892) pp.
Plutarch's narrative confusion seems 465-477. Dr. Roscher shews that
to have arisen through the native name Thamus was an Egyptian name, com-
(Tammuz) of the deity, which either paring Plato, Phaedrus, p. 274 D E ;
accidentally coincided with that of the Polyaenus, iii. 2. 5 ; Philostratus, Vit.
pilot (as S. Reinach thinks) or was Apollon. Tyan. vi. 5. 108. As to
erroneously transferred to him by a the worshipful goat, or rather ram, of
narrator (as F. Liebrecht supposed). Mendes, see also Diodorus Siculus,
An entirely different explanation of the i. 84; Strabo, xvii. i. 19, p. 802;
story has been proposed by Dr. W. H. Clement of Alexandria, Protrept. ii.
Roscher. He holds that the god whose 39, p. 34, ed. Potter; Suidas, s.v.
death was lamented was the great ram- M^i-St/j'.
8 THE MORTALITY OF THE GODS chap, i
Death of stories of the same kind found currency in western Asia down
orth^'jlnn *° ^'^^ Middle Ages. An Arab writer relates that in the year
1063 or 1064 A.D., in the reign of the caliph Caiem,
a rumour went abroad through Bagdad, which soon spread
all over the province of Irac, that some Turks out hunting in
the desert had seen a black tent, where many men and
women were beating their faces and uttering loud cries, as it
is the custom to do in the East when some one is dead.
And among the cries they distinguished these words, " The
great King of the Jinn is dead, woe to this country 1 " In
consequence of this a mysterious threat was circulated from
Armenia to Chuzistan that every town which did not lament
Death of the dead King of the Jinn should utterly perish. Again, in
dusSr^^' ^^^ ^^^"^ 1203 or 1204 A.D. a fatal disease, which attacked
the throat, raged in parts of Mosul and Irac, and it was
divulged that a woman of the Jinn called Umm 'Uncud or
" Mother of the Grape-cluster '.' had lost her son, and that all
who did not lament for him would fall victims to the epidemic.
So men and women sought to save themselves from death by
assembling and beating their faces, while they cried out in a
lamentable voice, "O mother of the Grape-cluster, excuse us ;
the Grape-cluster is dead ; we knew it not." ^
1 F. Liebrecht, op. cit. pp. Y^o sq. ; as involving the violent extinction of a
W. Robertson Smith, Religion of the particle of divine life. " On the mor-
Semites,"^ pp. 412, 414. The latter tality of the gods in general and of the
writer observes v?ith justice that " the Teutonic gods in particular, see J.
wailing for 'Uncud, the divine Grape- Grimm, Deutsche Mythologie,^ i. 263
cluster, seems to be the last survival of sqq. ; compare E. H. Meyer, Mythologie
an old vintage piaculum." "The der Gennanen (Strasburg, 1903), p.
dread of the worshippers," he adds, 288. As to the mortality of the Irish
"that the neglect of the usual ritual gods, see Douglas Hyde, Literary
would be followed by disaster, is par- History of Ireland (London, 1899),
ticularly intelligible if they regarded pp. 80 sq.
the necessary operations of agriculture
CHAPTER II
THE KILLING OF THE DIVINE KING
§ I. Preference for a Violent Death
If the high gods, who dwell remote from the fret and fever Human
of this earthly life, are yet believed to die at last, it is not to be ?°if^^'^^
expected that a god who lodges in a frail tabernacle of flesh prevent
should escape the same fate, though we hear of African ^o^jn^g™
kings who have imagined themselves immortal by virtue of old and ,
their sorceries.^ Now primitive peoples, as we have seen,^ ^^ *'
sometimes believe that their safety and even that of the
world is bound up with the life of one of these god-men or
human incarnations of the divinity. Naturally, therefore, they
take the utmost care of his life, out of a regard for their own.
But no amount of care and precaution will prevent the man-god
from growing old and feeble and at last dying. His worship-
pers have to lay their account with this sad necessity and to
meet it as best they can. The danger is a formidable one ;
for if the course of nature is dependent on the man-god's
life, what catastrophes may not be expected from the gradual
enfeeblement of his powers and their final extinction in
death? There is only one way of averting these dangers.
The man-god must be killed as soon as he shews symptoms
that his powers are beginning to fail, and his soul must be
transferred to a vigorous successor before it has been seriously
impaired by the threatened decay. The advantages of thus
1 " Der Muata Cazembe und die Valdez, Six Years of a Traveller's Life
Vdlkerstamme der Maravis, Chevas, in IVeslern Africa (London, 1861), ii.
Muembas, Lundas und andere von Sild- 241 sg.
Afrika," Zeitschrift fur allgemeine ^ gee Taboo and the Perils of the
Erdkunde, vi. (1856) p. 395 ; F. T. Soul, pp. 6, 7 sq.
lo THE KILLING OF THE DIVINE KING chap.
putting the man-god to death instead of allowing him to die
of old age and disease are, to the savage, obvious enough.
For if the man-god dies what we call a natural death, it
means, according to the savage, that his soul has either
voluntarily departed from his body and refuses to return,
or more commonly that it has been extracted, or at least
detained in its wanderings, by a demon or sorcerer.^ In
any of these cases the soul of the man-god is lost to his
worshippers ; and with it their prosperity is gone and their
very existence endangered. Even if they could arrange to
catch the soul of the dying god as it left his lips or his
nostrils and so transfer it to a successor, this would not
effect their purpose ; for, dying of disease, his soul would
necessarily leave his body in the last stage of weakness and
exhaustion, and so enfeebled it would continue to drag out
a languid, inert existence in any body to which it might be
transferred. Whereas by slaying him his worshippers could,
in the first place, make sure of catching his soul as it escaped
and transferring it to a suitable successor ; and, in the second
place, by putting him to death before his natural force was
abated, they would secure that the world should not fall
into decay with the decay of the man-god. Every purpose,
therefore, was answered, and all dangers averted by thus
killing the man-god and transferring his soul, while yet at
its prime, to a vigorous successor.
Preference Some of the reasons for preferring a violent death to the
violent slow death of old age or disease are obviously as applicable
death : the to common men as to the man-god. Thus the Mangaians
old killed, think that " the spirits of those who die a natural death are
excessively feeble and weak, as their bodies were at dissolu-
tion ; whereas the spirits of those who are slain in battle are
strong and vigorous, their bodies not having been reduced by
disease."^ The Barongo believe that in the world beyond
the grave the spirits of their dead ancestors appear with the
exact form and lineaments which their bodies exhibited at the
moment of death ; the spirits are young or old according
as their bodies were young or old when they died ; there
1 See Taboo and the Perils of the the South Pacific (London, 1876), p.
Soul, pp. 26 sqq. 163.
2 W. W. Gill, Myths and Songs of
II PREFERENCE FOR A VIOLENT DEA TH 1 1
are baby' spirits who crawl about on all fours.^ The Lengua
Indians of the Gran Chaco are persuaded that the souls of
the departed correspond exactly in form and characteristics
to the bodies which they quitted at death ; thus a tall man
is tall, a short man is short, and a deformed man is deformed
in the spirit-land, and the disembodied soul of a child remains
a child, it never develops into an adult. Hence they burn
the body of a murderer and scatter the ashes to the winds,
thinking that this treatment will prevent his spirit from
assuming human shape in the other world.^ So, too, the
Naga tribes of Manipur hold that the ghost of a dead man
is an exact image of the deceased as he was at the moment
of death, with his scars, tattoo marks, mutilations, and all
the rest.^ The Baganda think that the ghosts of men who
were mutilated in life are mutilated in like manner after
death ; so to avoid that shame they will rather die with all
their limbs than lose one by amputation and live.* Hence,
men sometimes prefer to kill themselves or to be killed before
they grow feeble, in order that in the future life their souls
may start fresh and vigorous as they left their bodies, instead
of decrepit and worn out with age and disease. Thus in Fiji,
" self-immolation is by no means rare, and they believe that
as they leave this life, so they will remain ever after. This
forms a powerful motive to escape from decrepitude, or from a
crippled condition, by a voluntary death." ^ Or, as another
observer of the Fijians puts it more fully, " the custom of
voluntary suicide on the part of the old men, which is among
their most extraordinary usages, is also connected with their
superstitions respecting a future life. They believe that
persons enter upon the delights of their elysium with the
same faculties, mental and physical, that they possess at the
hour of death, in short, that the spiritual life commences
where the corporeal existence terminates. With these views,
it is natural that they should desire to pass through this
change before their mental and bodily powers are so enfeebled
1 H. A. Junod, Les Ba-Ronga of Manipur [LonioTi, 191 1), p. 159.
(Neuchatel, 1898), pp. 381 sq. * Rev. J. Roscoe, TAe Bagunda
2 W. Barbrooke Giubb, An Un- (London, 191 1), p. 281.
known People in an Unknown Land ^ Ch-WiWues, Narrative of the U.S.
(London, 191 1), p. 120. Exploring Expedition {l^onAon, 1845),
3 T. C. Hodson, The Naga Tribes Hi. 96.
12 THE KILLING OF THE DIVINE KING chap.
by age as to deprive them of their capacity for enjoyment.
To this motive must be added the contempt which attaches
to physical weakness among a nation of warriors, and the
wrongs and insults which await those who are no longer
able to protect themselves. When therefore a man finds his
strength declining with the advance of age, and feels that he
will soon be unequal to discharge the duties of this life, and
to partake in the pleasures of that which is to come, he calls
together his relations, and tells them that he is now worn
out and useless, that he sees they are all ashamed of him,
and that he has determined to be buried." So on a day
appointed they used to meet and bury him alive.^ In Vat6,
one of the New Hebrides, the aged were buried alive at their
own request. It was considered a disgrace to the family of an
old chief if he was not buried alive.^ Of the Kamants, a Jewish
tribe in Abyssinia, it is reported that " they never let a person
die a natural death, but that if any of their relatives is nearly
expiring, the priest of the village is called to cut his throat ;
if this be omitted, they believe that the departed soul has not
entered the mansions of the blessed." ^ The old Greek philo-
sopher Heraclitus thought that the souls of those who die in
battle are purer than the souls of those who die of disease.*
Preference Among the Chiriguanos, a tribe of South American
violent Indians on the river Pilcomayo, when a man was at the
death : the point of death his nearest relative used to break his spine by
agedkiiied. ^ blow of an axe, for they thought that to die a natural
death was the greatest misfortune that could befall a man.^
Whenever a Payagua Indian of Paraguay, or a Guayana of
south-eastern Brazil, grew weary of life, a feast was made,
and amid the revelry and dancing the man was .gummed
and feathered with the plumage of many-coloured birds. A
huge- jar had been previously fixed in the ground to be
' U.S. Exploring Expedition, Eth- * H. Diels, Die Fragmente det
nology and Philology, by H. Hale Vorsokratiker,"^ '\. {Ji^-cXva, Kjod) '^. %\ ;
(Philadelphia, 1846), p. 65. Compare id., Herakleitos von Ephesos^ (Berlin,
Th.. '^iWiams, Fiji and the Fijians,^ i. 1909), p. 50, Frag. 136, ypxixo.l dprjl-
183 ; J. E. Erskine,_/i?»rKa/o/'a Cruise <j>aT0i KaBapiirepai fl ivl voiaoi^.
among the Islands of the Western Pacific ' F. de Castelnau, Expedition dans
(London, 1853), p. 248. les parties centrales de V Amirique du
2 G. Turner, Samoa, p. 335. Sud, iv. (Paris, 185 1) p. 380. Com-
' Martin Flad, A Short Description pare id. ii. 49 sg. as to the practice of
of the Falasha and Kamants in Abys- the Chavantes, a tribe of Indians on
sinia, p. ig. the Tocantins river.
II PREFERENCE FOR A VIOLENT DEATH 13
ready for him ; in this he was placed, the mouth of the jar
was covered with a heavy lid of baked clay, the earth was
heaped over it, and thus " he went to his doom more joyful
and gladsome than to his first nuptials." ^ Among the
Koryaks of north-eastern Asia, when a man felt that his last
hour was come, superstition formerly required that he should
either kill himself or be killed by a friend, in order that he
might escape the Evil One and deliver himself up to the
Good God.^ Similarly among the Chukchees of the same
region, when a man's strength fails and he is tired of life, he
requests his son or other near relation to despatch him,
indicating the manner of death he prefers to die. So, on a
day appointed, his friends and neighbours assemble, and in
their presence he is stabbed, strangled, or otherwise disposed
of according to his directions.^ The turbulent Angamis are
the most warlike and bloodthirsty of the wild head-hunting
tribes in the valley of the Brahmapootra. Among them,
when a warrior dies a natural death, his nearest male
relative takes a spear and wounds the corpse by a blow on
the head, in order that the man may be received with
honour in the other world as one who has died in battle.*
The heathen Norsemen believed that only those who fell
fighting were received by Odin in Valhalla ; hence it appears
1 R. Southey, History of Brazil, iii. 14 sq. ; " Der Anadyr- Bezirk nach A.
(London, 1819) p. 619 ; R. F. W. Olssufjew," Petermann's Mitthei-
^valon, m The Captivity of Hans Slade lungen, xlv. (1899) p. 230; V.
of Hesse (Hakluyt Society, London, Priklonski, " Todtengebrauche der
1874), p. 122. .. Jakuten," Globus, lix. (1891) p. 82 ;
2 C. von Dittmar, " Uber die R. von Seidlitz, " Der Selbstmord bei
Koraken und die ihnen sehr nahe den Tschuktschen," ib. p. in ;
verwandten Tschuktschen," Bulletin de Cremat, " Der Anadyrbezirk Sibiriens
la Classe philologiqtte de tAcadimie und seine Bevolkerung," Globus, Ixvi.
Impiriale des Sciences de St-PUers- (1894) p. 287 ; H. de Windt, Through
bourg, xiii. (1856) coll. 122, 124 sq. the Gold-fields of Alaska to Bering
The custom has now been completely Straits (London, 1898), pp. 223-225 ;
abandoned. See W. Jochelson, " The W. Bogaras, " The Chukchee " (Ley-
Koryak, Religion and Myths " (Leyden den and New York, 1904-1909), pp.
and New York, 1905), p. 103 (.iT/emazr- 560 sqq. (Memoir of the American
of the American Museum of Natural Museum of Natural History, The
History, The Jesup North Pacific Ex- Jesup North Pacific Expedition, vol.
pedition, vol. vi. part i.). vii.).
3 C. von Dittmar, op. cit. col. 132; * L. A. Waddell, "The Tribes of
De Wrangell, Le Nord de la Sibirie the Brahmaputra Valley," Journal of
(Paris, 1843), i. 263 J?. ; " Die Ethno- the Asiatic Society of Bengal, Ixix.
graphie Russlandsnach A. F. Rittich," part iii. (1901) pp. 20, 24; T. C.
Petermann^s Mittheilungen, Ergdn- Hodson, The Naga Tribes of Manipur
iimgsheft, No. 54 (Gotha, 1878), pp. (London, 1911), p. 151.
14
THE KILLING OF THE DIVINE KING chapi
to have been customary to wound the dying with a spear, in
order to secure their admission to the happy land. The
custom may have been a mitigation of a still older practice
of slaughtering the sick.^ We know from Procopius that
among the Heruli, a Teutonic tribe, the sick and old were
regularly slain at their own request and then burned on a
pyre.^ The Wends used to kill their aged parents and
other kinsfolk, and having killed them they boiled and ate
their bodies ; and the old folks preferred to die thus rather
than to drag out a weary life of weakness and decrepitude.*
§ 2. Kings killed when their Strength fails
But it is with the death of the god-man — the divine king
or priest — that "we ,are here especially concerned. The
mystic kings of Fire and Water in Cambodia are not
allowed to die a natural death. Hence when one of them
is seriously ill and the elders think that he cannot recover,
they stab him to death.* The people of Congo believed, as
we have seen,* that if their pontiff the Chitomd Were to die a
natural death, the world would perish, and the earth, which
he alone sustained by his power and merit, would immediately
be annihilated. Accordingly when he fell ill and seemed
likely to die, the man who was destined to be his successor
entered the pontiffs house with a rope or a club and
strangled or clubbed him to death.^ A fuller account
of this custom is given by an old Italian writer as follows :
" Let us pass to the death of the magicians, who often
die a violent death, and that for the most part volun-
tarily. I shall speak only of the head of this crew, from
whom his followers take example. He is called Ganga
Chitome, being reputed god of the earth. The first-fruits
1 K. Simrock, Handbuch der deut-
schen Mythologie,^ pp. 177 sq., 507 ;
H. M. Chadwick, The Ctilt of Othin
(London, 1899), pp. 13 sq., 34 sq.
2 Procopius, De hello Gothico, ii. 14.
^ J. Grimm, Deutsche Rechtsalter-
thiimerf p. 488. A custom of putting
the sick and aged to death seems to
have prevailed in several branches of
the Aryan family ; it may at one time
have been common to the whole stock.
See J. Grimm, op. cit. pp. 486 sqq. ;
O. Schrader, Reallexikon der indoger-
manischen Altertumskunde, pp. 36-39.
* See The Magic Art and the Evolu-
tion of Kings, ii. 4 sq.
^ Taboo and the Perils of the Soul,
pp. 5 sq.
\ J. B. Labat, Relation histortque de
VEthiopie occidentale (Paris, 1 732), i.
260 sq. ; W. Winwood Reade, Savage
Africa (London, 1863), p. 362.
II KINGS KILLED WHEN THEIR STRENGTH FAILS 15
of all the crops are offered to him as his due, because
they are thought to be produced by his power, and not
by nature at the bidding of the Most High God. This
power he boasts he can impart to others, when and to whom
he pleases. He asserts that his body cannot die a natural
death, and therefore when he knows he is near the end of
his days, whether it is brought about by sickness or age, or
whether he is deluded by the demon, he calls one of his
disciples to whom he wishes to communicate his power, in
order that he may succeed him. And having made him
tie a noose to his neck he commands him to strangle him,
or to knock him on the head with a great cudgel and kill
him. His disciple obeys and sends him a martyr to the
devil, to suffer torments with Lucifer in the flames for ever.
This tragedy is enacted in public, in order that his successor
may be manifested, who hath the power of fertilising the
earth, the power having been imparted to him by the
deceased ; otherwise, so they say, the earth would remain
barren, and the world would perish. Oh too great foolish-
ness and palpable blindness of the gentiles, to enlighten the
eye of whose mind there would be needed the very hand of
Christ whereby he opened the bodily eyes of him that had been
born blind ! I know that in my time one of these magicians
was cast into the sea, another into a river, a mother put to
death with her son, and many more seized by our orders and
banished." ^ The Ethiopian kings of Meroe were worshipped Ethiopian
as gods ; but whenever the priests chose, they sent a messenger ^eroe°^
to the king, ordering him to die, and alleging an oracle of the
gods as their authority for the command. This command the
kings always obeyed down to the reign of Ergamenes, a con-
temporary of Ptolemy H., King of Egypt. Having received
a Greek education which emancipated him from the supersti-
tions of his countrymen, Ergamenes ventured to disregard the
command of the priests, and, entering the Golden Temple
with a body of soldiers, put the priests to the sword.^
1 G. Merolla, Relatione del viaggio his Origin of Civilisation,^ pp. 358 sq.
nel regno di Congo (Naples, 1726), p. In that version the native title of the
76. The English version of this pas- pontiff is misspelt,
sage (Pinkerton's Voyages and Travels,
xvi. 228) has already been quoted by ^ Diodorus Siculus, iii. 6 ; Strabo,
Sir John Lubbock (Lord Avebury) in xvii. i. 3, p. 822.
1 6 THE KILLING OF THE DIVINE KING chap.
Kings of Customs of the same sort appear to have prevailed
Fazoqi on j ^j^j ^^mot\ down to modem times. Thus we are told
the Blue ° -ni atm
Nile. that in Fazoqi, a district in the valley of the Blue Nile,
to the west of Abyssinia, it was customary, as late as the
middle of the nineteenth century, to hang a king who was no
longer beloved. His relatives and ministers assembled round
him, and announced that as he no longer pleased the men,
the women, the asses, the oxen, and the fowls of the country,
it was better he should die. Once on a time, when a king
was unwilling to take the hint, his own wife and mother
urged him so strongly not to disgrace himself by disregarding
the custom, that he submitted to his fate and was strung up
in the usual way. In some tribes of Fazoqi the king had to
administer justice daily under a certain tree. If from sick-
ness or any other cause he was unable to discharge this
duty for three whole days, he was hanged on the tree in a
noose, which contained two razors so arranged that when
the noose was drawn tight by the weight of the king's body
they cut his throat.^ At Fazolglou an annual festival, which
partook of the nature of a Saturnalia, was preceded by a
formal trial of the king in front of his house. The judges
were the chief men of the country. The king sat on his
royal stool during the trial, surrounded by armed men, who
were ready to carry out a sentence of death. A little way
off a jackal and a dog were tied to a post. The conduct of
the king during his year of office was discussed, complaints
were heard, and if the verdict was unfavourable, the king
was executed and his successor chosen from among the
members of his family. But if the monarch was acquitted,
the people at once paid their homage to him afresh, and the
dog or the jackal was killed in his stead. This custom
lasted down to the year 1837 or 1838, when king Yassin
was thus condemned and executed.^ His nephew Assusa was
' R. Lepsius, Letters from Egypt, ^ Brun-Rollet, Le Nil Blanc et le
Ethiopia, and the peninsula of Sinai Soudan (Paris, 1855), pp. 2.s,% sq. For
(London, 1853), pp. 202, 204. Ihave the orgiastic character of these annual
to thank Dr. E. Westermarck for point- festivals, see id. p. 245. Fazolglou
ing out these passages tome. Fazoqi lies is probably the same as Fazoqi. The
in the fork between the Blue Nile and its people who practise the custom are
tributary the Tumat. See J. Russeger, called Bertat by E. Marno (Keisen im
Reisen in Europa, Asien und Afrika, Gebiete des blauen und weissen Nit
ii. 2 (Stuttgart, 1844), p. 552 note. (Vienna, 1874), p. 68).
II KINGS KILLED WHEN THEIR STRENGTH FAILS 17
compelled under threats of death to succeed him in the
office.^ Afterwards it would seem that the death of the dog
was regularly accepted as a substitute for the death of the
king. At least this may be inferred from a later account of
the Fazoql practice, which runs thus : " The meaning of
another of their customs is quite obscure. At a certain
time of the year they have a kind of carnival, where every
one does what he likes best. Four ministers of the king
then bear him on an anqareb out of his house to an open
space of ground ; a dog is fastened by a long cord to one of
the feet of the anqareb. The whole population collects
round the place, streaming in on every side. They then
throw darts and stones at the dog, till he is killed, after which
the king is again borne into his house." ^
A custom of putting their divine kings to death at the shiiiuk
first symptoms of infirmity or old age prevailed until lately, ^^'""^ °f
if indeed it is even now extinct and not merely dormant, divine
among the Shilluk of the White Nile, and in recent years it ^^"f^ '°
has been carefully investigated by Dr. C. G. Seligmann, to
whose researches I am indebted for the following detailed
information on the subject.^ The Shilluk are a tribe or
nation who inhabit a long narrow fringe of territory on the
western bank of the White Nile from Kaka in the north to
Lake No in the south, as well as a strip on the eastern bank
of the river, which stretches from Fashoda to Taufikia and
for some thirty-five miles up the Sobat River. The country
of the Shilluk is almost entirely in grass, hence the principal
wealth of the people consists in their flocks and herds, but
they also grow a considerable quantity of the species of
millet which is known as durra. But though the Shilluk
' J. Russegger, Reisen in Europa, Ethiopia, and the peninsula of Sinai
Asien und Afrika, ii. 2, p. 553. Rus- (London, 1853), p. 204. Lepsius's
segger met Assusa in January 1838, and letter is dated " The Pyramids of Meroe,
says that the king had then been a year 22nd April 1 844. " His informant was
in office. He does not mention the name Osman Bey, who had lived for sixteen
of the king's uncle who had, he tells us, years in these regions. An anqareb
beenstrangledbythe chiefs; but I assume or angareb is a kind of bed made by
that he was the Yassin who is mentioned stretching string or leather thongs over
by Brun-RoUet. Russegger adds that an oblong wooden framework,
thestranglingof the king was performed ^ I have to thank Dr. Sehgmann
publicly, and in the most solemn manner, for his kindness and courtesy in trans-
and was said to happen often in Fazoql mitting to me his unpublished account
and the neighbourmg countries. and allowing me to draw on it at my
2 R. Lepsius, Letters from Egypt, discretion.
PT. Ill C
i8
THE KILLING OF THE DIVINE KING
CHAP.
The
Shilluk
kings
. supposed
to be
reincarna-
tions of
Nyakang,
the semi-
divine
founder
of the
dynasty.
are mainly a pastoral people, they are not nomadic, but live
in many settled villages. The tribe at present numbers about
forty thousand souls, and is governed by a single king {ref),
whose residence is at Fashoda. His subjects take great
care of him, and hold him in much honour. In the old
days his word was law and he was not suffered to go forth
to battle. At the present day he still keeps up considerable
state and exercises .much authority ; his decisions on all
matters brought before him are readily obeyed ; and he
never moves without a bodyguard of from twelve to twenty
men. The reverence which the Shilluk pay to their king
appears to arise chiefly from the conviction that he is a
reincarnation of the spirit of Nyakang, the semi-divine hero
who founded the dynasty and settled the tribe in their
present territory, to which he is variously said to have
conducted them either from the west or from the south.
Tradition has preserved the pedigree of the kings from
Nyakang to the present day. The number of kings recorded
between Nyakang and the father of the reigning monarch is
twenty, distributed over twelve generations ; but Dr. Selig^
mann is of opinion that many more must have reigned, and
that the genealogy of the first six or seven kings, as given
to him, has been much abbreviated. There seems to be no
reason to doubt the historical character of all of them,
though myths have gathered like clouds round the persons
of Nyakang and his immediate successors. The Shilluk
about Kodok (Fashoda) think of Nyakang as having been
a man in appearance and physical qualities, though unlike
his royal descendants of more recent times he did not die
but simply disappeared. His holiness is manifested especi-
ally by his relation to Juok, the great god of the Shilluk,
who created man and is responsible for the order of nature.
Juok is formless and invisible and like the air he is every-
where at once. He is far above Nyakang and men alike,
but he is not worshipped directly, and it is only through the
intercession of Nyakang, whose favour the Shilluk secure
by means of sacrifices, that Juok can be induced to send the
needed rain for the cattle and the crops.^ In his character
' As to Jiiok (Cuok), the supreme " Religion der Schilluk," Anthropos,
being ofthe Shilluk, see P. W.Hofmayr, vi. (1911) pp. 120-122, whose account
II KINGS KILLED WHEN THEIR STRENGTH FAILS ig
of rain-giver Nyakang is the great benefactor of the Shilluk.
Their country, baked by the burning heat of the tropical
sun, depends entirely for its fertility on the waters of heaven,
for the people do not resort to artificial irrigation. When
the rain falls, then the grass sprouts, the millet grows, the
cattle thrive, and the people have food to eat. Drought brings
famine and death in its train.-' Nyakang is said not only
to have brought the Shilluk into their present land, but
to have made them into a nation of warriors, divided the
country among them, regulated marriage, and made the
laws.^ The religion of the Shilluk at the present time con-
sists mainly of the worship paid to this semi-divine hero,
the traditionary ancestor of their kings. There seems to be
no reason to doubt that the traditions concerning him are
substantially correct ; in all probability he was simply a man
whom the superstition of his fellows in his own and subse-
quent ages has raised to the rank of a deity.' No less than The
ten shrines are dedicated to his worship ; the three most NySfang
famous are at Fashoda, Akurwa, and Fenikang. They
consist of one or more huts enclosed by a fence ; generally
there are several huts within the enclosure, one or more of
them being occupied by the guardians of the shrine. These
guardians are old men, who not only keep the hallowed
spot scrupulously clean, but also act as priests, killing the
sacrificial victims which are brought to the shrine, sharing
their flesh, and taking the skins for themselves. All the
shrines of Nyakang are called graves of Nyakang {kengo
Nyakang), though it is well known that nobody is buried
there.* Sacred spears are kept in all of them and are
used to slaughter the victims offered in sacrifice at the
shrines. The originals of these spears are said to have
belonged to Nyakang and his companions, but they have
disappeared and been replaced by others.
agrees with the briefer one given by as the name of the first Shilluk king.
Dr. C. G. Seligmann. Otiose supreme ^ p_ fff_ Hofmayr, oJ>. cit. p. 123.
beings {dieux faineants) of this type, ^ This is the view both of Dr. C. G.
who having made the world do not Seligmann and of Father P. W. Hof-
meddle with it and to whom little or no mayr (op. cit. p. 123).
worship is paid, are common in Africa. * The word kengo is applied only to
1 P. W. Hofmayr, " Religion der the shrines of Nyakang and the graves
Schilluk," Anthropos, vi. (191 1) pp. of the kings. Graves of commoners
123, 125. This writer gives Nykang are called roro.
20
THE KILLING OF THE DIVINE KING
CHAP.
Annual
rain-
making
ceremony
performed
at the
shrines of
Nyakang.
Harvest
ceremony
at the
shrines of
Nyaltang.
Two great ceremonies are annually performed at the
shrines of Nyakang : one of them is intended to ensure the
fall of rain, the other is celebrated at harvest. At the
rain-making ceremony, which is held before the rains at
the beginning of the month alabor, a bullock is slain with
a sacred spear before the door of the shrine, while the king
stands by praying in a loud voice to Nyakang to send down
the refreshing showers on the thirsty land. As much of
the blood of the victim as possible is collected in a gourd
and thrown into the river, perhaps as a rain-charm. This
intention of the sacrifice comes out more plainly in a form
of the ritual which is said to be observed at Ashop. There
the sacrificial bullock is speared high up in the flank, so
that the wound is not immediately fatal. Then the wounded
animal is allowed and indeed encouraged to walk to and
from the river before it sinks down and dies. In the blood
that streams from its side on the ground the people may see
a symbol of the looked-for rain.^ Care is taken not to break
the bones of the animal, and they, like the blood, are thrown
into the river. At the annual rain-making ceremony a cow
is also dedicated to Nyakang : it is not killed but added to
the sacred herd of the shrine. The other great annual
ceremony observed at the shrines of Nyakang falls at harvest.
When the millet has been reaped, every one brings a portion
of the grain to a shrine of Nyakang, where it is ground into
flour, which is made into porridge with water fetched from
the river. Then some of the porridge is poured out on
the threshold of the hut which the spirit of Nyakang is
supposed to inhabit ; some of it is smeared on the outer
walls of the building ; and some of it is emptied out on the
ground outside. Even before harvest it is customary to
bring some of the ripening grain from the fields and to
thrust it into the thatch of the huts in the shrines, no doubt
in order to secure the blessing of Nyakang on the crops.
Sacrifices are also offered at these shrines for the benefit of sick
people. A sufferer will bring or send a sheep to the nearest
sanctuary, where the guardians will slaughter the animal with
a sacred spear and pray for the patient's recovery.
' On the use of flowing blood in Art and the Evolution of Kings, i.
rain-making ceremonies see The Magic 256, 257 sq.
11 KINGS KILLED WHEN THEIR STRENGTH FAILS 21
It is a fundamental article of the Shilluk creed thatshiiiuk
the spirit of the divine or semi-divine Nyakang is incarnate Jj^^f^^h'
in the reigning king, who is accordingly himself invested when they
to some extent with the character of a divinity. But while 0^11-^'^°°
the Shilluk hold their kings in high, indeed religious rever- health or
ence and take every precaution against their accidental strength.
death, nevertheless they cherish "the conviction that the
king must not be allowed to become ill or senile, lest with
his diminishing vigour the cattle should sicken and fail to
bear their increase, the crops should rot in the fields, and
man, stricken with disease, should die in ever increasing
numbers." ^ To prevent these calamities it used to be the
regular custom with the Shilluk to put the king to death
whenever he shewed signs of ill-health or failing strength.
One of the fatal symptoms of decay was taken to be an
incapacity to satisfy the sexual passions of his wives, of
whom he has very many, distributed in a large number
of houses at Fashoda. When this ominous weakness mani-
fested itself, the wives reported it to the chiefs, who are popu-
larly said to have intimated to the king his doom by spreading
a white cloth over his face and knees as he lay slumbering in
the heat of the sultry afternoon. Execution soon followed
the sentence of death. A hut was specially built for the
occasion : the king was led into it and lay down with his
head resting on the lap of a nubile virgin : the door of the
hut was then walled up ; and the couple were left without
food, water, or fire to die of hunger and suffocation. This
was the old custom, but it was abolished some five genera-
tions ago on account of the excessive sufferings of one of
the kings who perished in this way. He survived his com-
panion for some days, and in the interval was so distressed
by the stench of her putrefying body that he shouted to the
people, whom he could hear moving outside, never again to
let a king die in this prolonged and exquisite agony. After
a time his cries died away into silence ; death had released
him from his sufferings ; but since then the Shilluk have
adopted a quicker and more merciful mode of executing
their kings. What the exact form of execution has been in
later times Dr. Seligmann found it very difficult to ascertain,
1 Dr. C. G. Seligmann, The Shilluk Divine Kings (in manuscript).
22 THE KILLING OF THE DIVINE KING chap.
though with regard to the fact of the execution he tells us
that there is not the least doubt. It is said that the chiefs
announce his fate to the king, and that afterwards he is
strangled in a hut which has been specially built for the
occasion.
Shiiiuk From Dr. Seligmann's enquiries it appears that not only
formerly ^^^ ^^^ Shilluk king liable to be killed with due ceremony
liable to be at the first symptoms of incipient decay, but even while he
and wntd was yet in the prime of health and strength he might be
at any time attacked at any time by a rival and have to defend his
cUiim™nts crown in a combat to the death. According to the common
to the Shilluk tradition any son of a king had the right thus to
fight the king in possession and, if he succeeded in killing
him, to reign in his stead. As every king had a large harem
and many sons, the number of possible candidates for the
throne at any time may well have been not inconsiderable,
and the reigning monarch must have carried his life in his
hand. But the attack on him could only take place with
any prospect of success at night ; for during the day the
king surrounded himself with his friends and bodyguards,
and an aspirant to the throne could hardly hope to cut his
way through them and strike home. It was otherwise at
night. For then the guards were dismissed and the king
was alone in his enclosure with his favourite wives, and there
was no man near to defend him except a few herdsmen,
whose huts stood a little way off. The hours of darkness
were therefore the season of peril for the king. It is said
that he used to pass them in constant watchfulness, prowling
round his huts fully armed, peering into the blackest shadows,
or himself standing silent and alert, like a sentinel on duty,
in some dark corner. When at last his rival appeared, the
fight would take place in grim silence, broken only by the
clash of spears and shields, for it was a point of honour
with the king not to call the herdsmen to his assistance.^
When the king did not perish in single combat, but was
1 On this subject Dr. Seligmann whole of the historic period it has
writes to me (March 9th, 191 1) as been superseded by the ceremonial
follows : " The assumption of the killing of the king, but I regard these
throne as the result of victory in single stories as folk-lore indicating what once
combat doubtless occurred once; at really happened."
the present day and perhaps for the
n KINGS KILLED WHEN THEIR STRENGTH FAILS 23
put to death on the approach of sickness or old age, it became
necessary to find a successor for him. Apparently the
successor was chosen by the most powerful chiefs from
among the princes (nidret), the sons either of the late king
or of one of his predecessors. Details as to the mode of
election are lacking. So far as Dr. Seligmann could ascer-
tain, the kings elect shewed no reluctance to accept the fatal
sovereignty ; indeed he was told a story of a man who
clamoured to be made king for only one day, saying that
he was perfectly ready to be killed after that. The age at
which the king was killed would seem to have commonly
been between forty and fifty.^ To the improvident and
unimaginative savage the prospect of being put to death at
the end of a set time, whether long or short, has probably
few terrors ; and if it has any, we may suspect that they are
altogether outweighed in his mind by the opportunities for
immediate enjoyment of all kinds which a kingdom affords
to his unbridled appetites and passions.
An important part of the solemnities attending the Ceremonies
accession of a Shilluk king appears to be intended to convey ^' "^®.
° .'^ . . ^ accession
to the new monarch the divine spirit of Nyakang, which has of a Shilluk
been transmitted from the founder of the dynasty to all his ^°^'
successors on the throne. For this purpose a sacred four-
legged stool and a mysterious object which bears the name
of Nyakang himself are brought with much solemnity from
the shrine of Nyakang at Akurwa to the small village of
Kwom near Fashoda, where the king elect and the chiefs
await their arrival. The thing called Nyakang is said to be
of cylindrical shape, some two or three feet long by six
inches broad. The chief of Akurwa informed Dr. Seligmann
that the object in question is a rude wooden figure of a man,
which was fashioned long ago at the command of Nyakang
in person. We may suppose that it represents the divine
king himself and that it is, or was formerly, supposed to
house his spirit, though the chief of Akurwa denied to Dr.
Seligmann that it does so now. Be that as it may, the
object plays a prominent part at the installation of a new
1 These particulars I take from March 19 1 1). They are not men-
letters of Dr. C. G. Seligmann's to tioned in the writer's paper on the
me (dated 8th February and gth subject.
24 THE KILLING OF THE DIVINE KING chap.
king. When the men of Akurwa arrive at Kwom with the
sacred stool and the image of Nyakang, as we may call it, they
engage in a sham fight with the men who are waiting for
them with the king elect. The weapons used on both sides
are simply stalks of millet. Being victorious in the mock
combat, the men of Akurwa escort the king to Fashoda, and
some of them enter the shrine of Nyakang with the stool.
After a short time they bring the stool forth again and set
it on the ground outside of the sacred enclosure. Then the
image of Nyakang is placed on the stool ; the king elect holds
one leg of the stool and an important chief holds another.
The king is surrounded by a crowd of princes and nobles,
and near him stand two of his paternal aunts and two of his
sisters. After that a bullock is killed and its flesh eaten by
the men of certain families called ororo, who are said to be
descended from the third of the Shilluk kings. Then the
Akurwa men carry the image of Nyakang into the shrine, and
the ororo men place the king elect on the sacred stool, where
he remains seated for some time, apparently till sunset.
When he rises, the Akurwa men carry the stool back into
the shrine, and the king is escorted to three new huts, where
he stays in seclusion for three days. On the fourth night
he is conducted quietly, almost stealthily, to his royal
residence at Fashoda, and next day he shews himself publicly
to his subjects. The three new huts in which he spent the
days of his seclusion are then broken up and their fragments
cast into the river. The installation of a new king generally
takes place about the middle of the dry season ; and it is
said that the men of Akurwa tarry at Fashoda with the image
of Nyakang till about the beginning of the rains. Before
they leave Fashoda they sacrifice a bullock, and at every
waddy or bed of a stream that they cross they kill a sheep.
Worship Like Nyakang himself, their founder, each of the Shilluk
ShiUuk '^^ kings after death is worshipped at a shrine, which is erected
kings. over his grave, and the grave of a king is always in the
village where he was born.^ The tomb-shrine of a king
' When one of the king's wives is she remains under the charge of the
with child, she' remains at Fashoda till village chief until she has finished
the fourth or fifth month of her preg- nursing the child. Afterwards she
nancy ; she is then sent away to a returns to Fashoda, but the child
village, not necessarily her own, where invariably remains in the village of his
II KINGS KILLED WHEN THEIR STRENGTH FAILS 25
resembles the shrine of Nyakang, consisting of a few huts
enclosed by a fence ; one of the huts is built over the
king's grave, the others are occupied by the guardians of
the shrine. Indeed the shrines of Nyakang and the shrines
of the kings are scarcely to be distinguished from each
other, and the religious rituals observed at all of them
are identical in form and vary only in matters of detail,
the variations being due apparently to the far greater
sanctity attributed to the shrines of Nyakang. The grave-
shrines of the kings are tended by certain old men or women,
who correspond to the guardians of the shrines of Nyakang.
They are usually widows or old men-servants of the deceased
king, and when they die they are succeeded in their office
by their descendants. Moreover, cattle are dedicated to the
grave-shrines of the kings and sacrifices are offered at them
just as at the shrines of Nyakang. Thus when the millet
crop threatens to fail or a murrain to break out among the
cattle, either Nyakang himself or one of his successors on
the throne will appear to somebody in a dream and demand
a sacrifice. The dream is reported to the king, who there-
upon at once sends a cow and a bullock to one or more of
the shrines of Nyakang, if it was he who appeared in the
vision, or to the grave-shrine of the particular king whom
the dreamer saw in his dream. The bullock is then sacrificed
and the cow added to the sacred herd belonging to the
shrine. Further, the harvest ceremony which is performed
at the shrines of Nyakang is usually, though not necessarily,
performed also at the grave-shrines of the kings ; and, lastly,
sick folk send animals to be sacrificed as offerings on their
behalf at the shrines of the kings just as they send them to
the shrines of Nyakang.
Sick people have, indeed, a special reason for sacrificing sick
to the spirits of the dead kings in the hope of recovery, '^°^l ^""^
inasmuch as one of the commonest causes of sickness, supposed
according to the Shilluk, is the entrance of one of these poj^gj^g^
royal spirits into the body of the sufferer, whose first care, by the
therefore, is to rid himself as quickly as possible of his ^^ad^ °
Shilluk
or her birth and is brought up there. they may happen to die, are buried in kings.
All royal children of either sex, in the village where they were born,
whatever part of the Shilluk territory
26
THE KILLING OF THE DIVINE KING
CHAP.
august but unwelcome guest. Apparently, however, it is
only the souls of the early kings who manifest themselves in
this disagreeable fashion. Dr. Seligmann met with a woman,
for example, who had been ill and who attributed her illness
to the spirit of Dag, the second of the Shilluk kings, which
had taken possession of her body. But a sacrifice of two
sheep had induced the spirit to quit her, and she wore anklets
of beads, with pieces of the ears of the sheep strung on them,
which she thought would effectually guard her against the
danger of being again possessed by the soul of the dead
king. Nor is it only in sickness that the souls of dead kings
are thought to take possession of the bodies of the living.
Certain men and women, who bear the name of ajuago,
are believed to be permanently possessed by the spirit of
one or other of the early kings, and in virtue of this
inspiration they profess to heal the sick and do a brisk
trade in amulets. The first symptom of possession may
take the form of illness or of a dream from which the sleeper
awakes trembling and agitated. A long and complicated
ceremony follows to abate the extreme force of the spiritual
manifestations in the new medium, for were these to continue
in their first intensity he would not dare to approach his
women. But whichever of the dead kings may manifest
himself to the living, whether in dreams or in the form of
bodily possession, his spirit is deemed, at least by many of
the Shilluk, to be identical with that of Nyakang ; they do
not clearly distinguish, if indeed they distinguish at all,
between the divine spirit of the founder of the dynasty and
its later manifestations in all his royal successors.
In general the principal element in the religion of the
Shilluk would seem to be the worship which they pay to
their sacred or divine kings, whether dead or alive. These
are believed to be animated by a single divine spirit, which
, . has been transmitted from the semi-mythical, but probably
the worship , . , . , ,
of their m substance historical, founder of the dynasty through all
his successors to the present day. Yet the divine spirit, as
Dr. Seligmann justly observes, is clearly not thought of as
congenital in the members of the royal house ; it is only con-
veyed to each king on his accession by means of the mysterious
object called Nyakang, in which, as Dr. Seligmann with great
The
principal
element
in the
religion
of the
Shilluk is
kings.
11 KINGS KILLED WHEN THEIR STRENGTH FAILS 27
probability conjectures, the holy spirit of Nyakang may be
supposed to reside. Hence, regarding their kings as incarnate The
divinities on whom the welfare of men, of cattle, and of the '''"F P"'
.... . , r^, , , '° death
corn implicitly depends, the Shilluk naturally pay them the in order to
greatest respect and take every care of them ; and however ^heiVdivine
strange it may seem to us, their custom of putting the divine spirit from
king to death as soon as he shews signs of ill-health or^^^^^^X.
failing strength springs directly from their profound venera- would
tion for him and from their anxiety to preserve him, or th^i^aiiy
rather the divine spirit by which he is animated, in the most affect the
perfect state of efficiency : nay, we may go further and say cltfie, and
that their practice of regicide is the best proof they can give mankind,
of the high regard in which they hold their kings. For they
believe, as we have seen, that the king's life or spirit is so
sympathetically bound up with the prosperity of the whole
country, that if he fell ill or grew senile the cattle would
sicken and cease to multiply, the crops would rot in the
fields, and men would perish of widespread disease. Hence,
in their opinion, the only way of averting these calamities is
to put the king to death while he is still hale and hearty, in
order that the divine spirit which he has inherited from his
predecessors may be transmitted in turn by him to his
successor while it is still in full vigour knd has not yet been
impaired by the weakness of disease and old age. In this
connexion the particular symptom which is commonly said
to seal the king's death-warrant is highly significant ; when
he can no longer satisfy the passions of his numerous wives,
in other words, when he has ceased, whether partially or
wholly, to be able to reproduce his kind, it is time for him to
die and to make room for a more vigorous successor. Taken
along with the other reasons which are alleged for putting
the king to death, this one suggests that the fertility of men,
of cattle, and of the crops is believed to depend sympathetic-
ally on the generative power of the king, so that the
complete failure of that power in him would involve a
corresponding failure in men, animals, and plants, and would
thereby entail at no distant date the entire extinction of all
life, whether human, animal, or vegetable. No wonder, that
with such a danger before their eyes the Shilluk should be
most careful not to let the king die what we should call a
28 THE KILLING OF THE DIVINE KING chap.
natural death of sickness or old age. It is characteristic of
their attitude towards the death of the kings that they refrain
from speaking of it as death : they do not say that a king
has died but simply that he has " gone away " like his divine
ancestors Nyakang and Dag, the two first kings of the
dynasty, both of whom are reported not to have died but to
have disappeared. The similar legends of the mysterious dis-
appearance of early kings in other lands, for example at Rome
and in Uganda,^ may well point to a similar custom of putting
them to death for the purpose of preserving their life.
ParaUei On the wholc the theory and practice of the divine kings of
the*Shiiiuk ^^ Shilluk correspond very nearly to the theory and practice
kings and of the priests of Nemi, the Kings of the Wood, if my view of
oMhe'"^ the latter is correct.^ In both we see a series of divine kings
Wood at on whose life the fertility of men, of cattle, and of vegeta-
tion is believed to depend, and who are put to death,
whether in single combat or otherwise, in order that
their divine spirit may be transmitted to their successors
in full vigour, uncontaminated by the weakness and
decay of sickness or old age, because any such degenera-
tion on the part of the king would, in the opinion of his
worshippers, entail a corresponding degeneration on man-
kind, on cattle, and on the crops. Some points in this
explanation of the custom of putting divine kings to death,
particularly the method of transmitting their divine souls to
their successors, will be dealt with more fully in the sequel.
Meantime we pass to other examples of the general practice.
The The Dinka are a congeries of independent tribes in the
the Upper Valley of the White Nile, whose territory, lying mostly on the
Nile- eastern bank of the river and stretching from the sixth to the
twelfth degree of North Latitude, has been estimated to com-
prise between sixty and seventy thousand square miles. They
are a tall long-legged people rather slender than fat, with
curly hair and a complexion of the deepest black. Though
ill-fed, they are strong and healthy and in general reach
a great age. The nation embraces a number of independent
1 As to the disappearance of the J. Roscoe, The Baganda (London,
early Roman kings see The Magic Art 191 1), p. 214.
and the Evolution of Kings, vol. ii. pp. 2 gee The Magic Art and the
312 sqq. ; as to the disappearance of Evolution of Kings, i. i sqq., ii. 376
the early kings of Uganda, see the Rev. sqq.
n KINGS KILLED WHEN THEIR STRENGTH FAILS 29
tribes, and each tribe is mainly composed of the owners of
cattle ; for the Dinka are essentially a pastoral people,
passionately devoted to the care of their numerous herds
of oxen, though they also keep sheep and goats, and the
women cultivate small quantities of millet (durra) and
sesame. The tribes have no political union. Each village
forms a separate community, pasturing its herds together in
the same grass-land. With the change of the seasons the
people migrate with their flocks and herds to and from the
banks of the Nile. In summer, when the plains near the great
river are converted into swamps and covered with clouds of
mosquitoes, the herdsmen and their families drive their beasts
to the higher land of the interior, where the animals find firm
ground, abundant fodder, and pools of water at which to slake
their thirst in the fervour of the noonday heat. Here in the
clearings of the forest the community takes up its abode, each
family dwelling by itself in one or more conical huts enclosed
by a strong fence of stakes and thorn-bushes. It is in the
patches of open ground about these dwellings that the women
grow their scanty crops of millet and sesame. The mode of
tillage is rude. The stumps of the trees which have been
felled are left standing to a height of several feet ; the ground
is hacked by the help of a tool between a hoe and a spade,
and the weeds are uprooted with the hand. Such as it is,
the crop is exposed to the ravages of apes and elephants by
night and of birds by day. The hungry blacks do not
always wait till the corn is ripe, but eat much of it while
the ears are still green. The cattle are kept in separate
parks {murahs) away from the villages. It is in the season
of the summer rains that the Dinka are most happy and
prosperous. Then the cattle find sweet grass, plentiful
water, coolness and shade in the forest ; then the people
subsist in comfort on the milk of their flocks and herds,
supplementing it with the millet which they reap and the
wild fruits which they gather in the forest ; then they brew
the native beer, then they marry and dance by night under
the bright moon of the serene tropical sky. But in autumn
a great change passes over the liie of the community.
When October has come, the rains are over, the grass of
the pastures is eaten down or withered, the pools are dry ;
3°
THE KILLING OF THE DIVINE KING
CHAP.
Dengdit,
the Supreme
Being of
the Dinka.
Totemism
of the
Dinka.
thirst compels the whole village, with its lowing herds and
bleating flocks, to migrate to the neighbourhood of the river.
Now begins a time of privation and suffering. There is no
grass for the cattle save in some marshy spots, where the
herdsman must fight his rivals in order to win a meagre supply
of fodder for his starveling beasts. There is no milk for the
people, no fruits on the trees, except a bitter sort of acorns,
from which a miserable flour is ground to stay the pangs of
hunger. The lean and famished natives are driven to fish in
the river for the tubers of water-lilies, to grub in the earth for
roots, to boil the leaves of trees, and as a last resource to
drink the blood drawn from the necks of their wretched cattle.
The gaunt appearance of the people at this season fills the
beholder with horror. The herds are decimated by famine,
but even more beasts perish by dysentery and other diseases
when the first rains cause the fresh grass to sprout.^
It is no wonder that the rain, on which the Dinka are
so manifestly dependent for their subsistence, should play
a great part in their religion and superstition. They
worship a supreme being whose name of Dengdit means
literally Great Rain.^ It was he who created the world and
established the present order of things, and it is he who sends
down the rain from the " rain-place," his home in the upper
regions of the air. But according to the Niel Dinka this
great being was once incarnate in human form. Born of a
woman, who descended from the sky, he became the ancestor
of a clan which has the rain for its totem ; for the recent
researches of Dr. C. G. Seligmann have proved that every
Dinka tribe is divided into a number of clans, each of which
1 " E. de Pniyssenaere's Reisen und
Forschungen im Gebiete des Weissen
und Blauen N\\," Petermann'sMiithei-
lungen, Ergdnzungsheft, No. 50 (Gotha,
1877), pp. 18-23. Compare G.
Schweinfiirth, The Heart of Africa,
Third Edition (London, 1878), i. 48
sqq. In the text I have followed de
Pruyssenaere's description of the priva-
tions endured by the Dinka in the dry
season. But that description is perhaps
only applicable in seasons of unusual
drought, for Dr. C. G. Seligmann,
writing from personal observation, in-
forms me that he regards the description
as much overdrawn ; in an average
year, he tells me, the cattle do not die of
famine and the natives are not starving.
According to his information the drink-
ing of the blood of their cattle is a
luxury in which the Dinka indulge
themselves at any time of the year.
2 For this and the following informa-
tion as to the religion, totemism, and
rain-makers of the Dinka I am indebted
to the kindness of Dr. C. G. Selig-
mann, who investigated the Shilluk
and Dinka in 1909- 19 10 and has
most obligingly placed his manuscript
materials at my disposal.
II KINGS KILLED WHEN THEIR STRENGTH FAILS 31
reveres as its totem a species of animals or plants or other
natural objects, such as rain or fire. Animal totems seem
to be the commonest ; amongst them are the lion, the
elephant, the crocodile, the hippopotamus, the fox, the
hyaena, and a species of small birds called amur, clouds of
which infest the cornfields and do great damage to the
crops. Each clan speaks of its totemic animal or plant
as its ancestor and refrains from injuring and eating it.
Men of the Crocodile clan, for example, call themselves
" Brothers of the Crocodile," and will neither kill nor eat the
animal ; indeed they will not even eat out of any vessel
which has held crocodile flesh. And as they do not injure
crocodiles, so they imagine that their crocodile kinsfolk will
not injure them ; hence men of this clan swim freely in the
river, even by night, without fear of being attacked by the
dangerous reptiles. And when the totem is a carnivorous
animal, members of the clan may propitiate it by killing sheep
and throwing out the flesh to be devoured by their animal
brethren either on the outskirts of the village or in the river.
Members of the Small Bird {amur) clan perform ceremonies
to prevent the birds from injuring the crops. The relation-
ship between a clan and its animal ancestor or totem is
commonly explained by a legend that in the beginning an
ancestress gave birth to twins, one of whom was the totemic
animal and the other the human ancestor. Like most totemic
clans, the clans of the Dinka are exogamous, that is, no man
may marry a woman of his own clan. The descent of the
clans is in the paternal line ; in other words, every man and
woman belongs to his or her father's clan, not to that of his
or her mother. But the Rain clan of the Niel Dinka has for
its ancestor, as we have seen, the supreme god himself, who
deigned to be born of a woman and to live for a long time
among men, ruling over them, till at last he grew very old and
disappeared appropriately, like Romulus, in a great storm of
rain. Shrines erected in his honour appear to be scattered
all over the Dinka country and offerings are made at them.
Perhaps without being unduly rash we may conjecture Rain-
that the great god of the Dinka, who gives them the rain, "^^ng t^e
was indeed, what tradition represents him as having been, a Dinka!
man among men, in fact a human rain-maker, whom at his
32 THE KILLING OF THE DIVINE KING chap.
Rain death the superstition of his fellows promoted to the rank
aJ^ong the of ^ ^eity above the clouds. Be that as it may, the human
Dinka. rain-maker {baiii) is a very important personage among the
Dinka to this day ; indeed the men in authority whom
travellers dub chiefs or sheikhs are in fact the actual or
potential rain-makers of the tribe or community.-' Each of
them is believed to be animated by the spirit of a great
rain-maker, which has come down to him through a succes-
sion of rain-makers ; and in virtue of this inspiration a
successful rain-maker enjoys very great power and is con-
sulted on all important matters. For example, in the Bor
tribe of Dinka at the present time there is an old but active
rain-maker named Biyordit, who is reputed to have immanent
in him a great and powerful spirit called Lerpiu, and by
reason of this reputation he exercises immense influence over
all the Dinka of the Bor and Tain tribes. While the mighty
spirit Lerpiu is supposed to be embodied in the rain-maker,
it is also thought to inhabit a certain hut which serves as a
shrine. In front of the hut stands a post to which are
fastened the horns of many bullocks that have been sacrificed
to Lerpiu ; and in the hut is kept a very sacred spear which
bears the name of Lerpiu and is said to have fallen from
heaven six generations ago. As fallen stars are also called
Lerpiu, we may suspect that an intimate connexion is
supposed to exist between meteorites and the spirit which
animates the rain-maker ; nor would such a connexion seem
unnatural to the savage, who observes that meteorites and
rain alike descend from the sky. In spring, about the
month of April, when the new moon is a few days old, a
sacrifice of bullocks is offered to Lerpiu for the purpose of
inducing him to move Dengdit, the great heavenly rain-
maker, to send down rain on the parched and thirsty earth.
Two bullocks are led twice round the shrine and afterwards tied
by the rain-maker to the post in front of it. Then the drums
beat and the people, old and young, men and women, dance
round the shrine and sing, while the beasts are being sacrificed,
" Lerpiu, our ancestor, we have brought you a sacrifice. Be
' On the importance of the rain- Magic Art and the Evolution of Kings,
makers among the Dinka and other i. 345 sqq.
tribes of the Upper Nile, see The
£1 KINGS KILLED WHEN THEIR STRENGTH FAILS
33
pleased to cause rain to fall." The blood of the bullocks is
collected in a gourd, boiled in a pot on the fire, and eaten by
the old and important people of the clan. The horns of the
animals are attached to the post in front of the shrine.
In spite, or rather in virtue, of the high honour in which Dinka
he is held, no Dinka rain-maker is allowed to die a natural ™?"
makers not
death of sickness or old age; for the Dinka believe that if allowed
such an untoward event were to happen, the tribe would „" turaf
suffer from disease and famine, and the herds would not death.
yield their increase. So when a rain-maker feels that he is
growing old and infirm, he tells his children that he wishes
to die. Among the Agar Dinka a large grave is dug and
the rain-maker lies down in it on his right side with his head
resting on a skin. He is surrounded by his friends and
relatives, including his younger children ; but his elder
children are not allowed to approach the grave lest in their
grief and despair they should do themselves a bodily injury.
For many hours, generally for more than a day, the rain-
maker lies without eating or drinking. From time to time he
speaks to the people, recalling the past history of the tribe,
reminding them how he has ruled and advised them, and
instructing them how they are to act in the future. Then,
when he has concluded his admonition, he tells them that it
is finished and bids them cover him up. So the earth is
thrown down on him as he lies in the grave, and he soon
dies of suffocation. Such, with minor variations, appears to
be the regular end of the honourable career of a rain-maker
in all the Dinka tribes. The Khor-Adar Dinka told Dr.
Seligmann that when they have dug the grave for their rain-
maker they strangle him in his house. The father and
paternal uncle of one of Dr. Seligmann's informants had both
been rain-makers and both had been killed in the most regular
and orthodox fashion. Even if a rain-maker is quite young he
will be put to death should he seem likely to perish of disease.
Further, every precaution is taken to prevent a rain-maker
from dying an accidental death, for such an end, though not
nearly so serious a matter as death from illness or old age,
would be sure to entail sickness on the tribe. As soon as a
rain-maker is killed, his valuable spirit is supposed to pass to a
suitable successor, whether a son or other near blood relation.
PT. Ill D
34
THE KILLING OF THE DIVINE KING
CHAP.
Kings
put to
death in
Unyoro
and other
parts of
Africa.
In the Central African kingdom of Unyoro down to
recent years custom required that as soon as the king fell
seriously ill or began to break up from age, he should die by
his own hand ; for, according to an old prophecy, the
throne would pass away from the dynasty if ever the king
were to die a natural death. He killed himself by
draining a poisoned cup. If he faltered or were too ill to
ask for the cup, it was his wife's duty to administer the
poison.^ When the king of Kibanga, on the Upper
Congo, seems near his end, the sorcerers put a rope round
his neck, which they draw gradually tighter till he dies.^
If the king of Gingero happens to be wounded in war, he is
put to death by his comrades, or, if they fail to kill him, by
his kinsfolk, however hard he may beg for mercy. They
say they do it that he may not die by the hands of his
enemies.'' The Jukos are a heathen tribe of the Benue
river, a great tributary of the Niger. In their country " the
town of Gatri is ruled by a king who is elected by the
big men of the town as follows. When in the opinion of
the big men the king has reigned long enough, they give
out that ' the king is sick ' — a formula understood by all to
mean that they are going to kill him, though the intention
is never put more plainly. They then decide who is to be
the next king. How long he is to reign is settled by the
influential men at a meeting ; the question is put and
answered by each man throwing on the ground a little piece
of stick for each year he thinks the new king should rule.
The king is then told, and a great feast prepared, at which
the king gets drunk on guinea-corn beer. After that he is
speared, and the man who was chosen becomes king. Thus
each Juko king knows that he cannot have very many more
years to live, and that he is certain of his predecessor's fate.
This, however, does not seem to frighten candidates. The
1 Emin Pasha in Central Africa,
being a Collection of his Letters and
fournals (London, 1888), p. 91 ; J. G.
Frazer, Totemism and Exogamy, ii.
529 sg. (from information given by the
Rev. John Roscoe).
2 Father Guilleme, in Annates de la
Propagation de la Foi, Ix. (1888) p. 258 ;
id., " Credenze religiose dei Negri di
Kibanga nell' Alto Congo,'' Archivio
per lo studio delle tradizioni popolari,
vii. (i888) p. 231.
^ The Travels of the Jesuits in
Ethiopia, collected and historically
digested by F. Balthazar Tellez, of the
Society of Jesus (London, 1710), p.
197. We may compare the death of
Saul (l Samuel, xxxi. 3-6).
'I KINGS KILLED WHEN THEIR STRENGTH FAILS 35
same custom of king-killing is said to prevail at Quonde and
Wukari as well as at Gatri." ^ In the three Hausa kingdoms
of Gobir, Katsina, and Daura, in Northern Nigeria, as soon
as a king shewed signs of failing health or growing infirmity,
an official who bore the title of Killer of the Elephant
{kariagiwd) appeared and throttled him by holding his
windpipe. The king elect was afterwards conducted to the
centre of the town, called Head of the Elephant {kan giwd),
where he was made to lie down on a bed. Then a black
ox was slaughtered and its blood allowed to pour all over
his body. Next the ox was flayed, and the remains of the
dead king, which had been disembowelled and smoked for
seven days over a slow fire, were wrapt up in the hide and
dragged along the ground to the place of burial, where they
were interred in a circular pit. After his bath of ox blood
the new king had to remain for seven days in his mother's
house, undergoing ablutions daily. On the eighth day he
was conducted in state to his palace. In the kingdom of
Daura the new monarch had moreover to step over the
corpse of his predecessor.^
The Matiamvo is a great king or emperor in the interior The
of Angola. One of the inferior kings of the country, ^^^^J^
by name Challa, gave to a Portuguese expedition the
following account of the manner in which the Matiamvo
comes by his end. " It has been customary," he said,
" for our Matiamvos to die either in war or by a violent
death, and the present Matiamvo must meet this last
fate, as, in consequence of his great exactions, he has
lived long enough. When we come to this understanding,
and decide that he should be killed, we invite him to make
war with our enemies, on which occasion we all accompany
him and his family to the war, when we lose some of our
people. If he escapes unhurt, we return to the war again
and fight for three or four days. We then suddenly abandon
him and his family to their fate, leaving him in the enemy's
hands. Seeing himself thus deserted, he causes his throne
to be erected, and, sitting down, calls his family around him.
I Lieut. H. Pope-Henncssy, "Notes ^ J. G. Frazer, Totemism and Exo-
on the Jukos and other Tribes of the gamy, ii. 608, on the authority of Mr.
Middle Benue,"/""""^'?/'^'^''^'*''^''''" ^- ^- P^'^er, Resident in Charge of
pological Institute, xxx. (1900) p. (29). Katsina.
36
THE KILLING OF THE DIVINE KING
CHAP.
Zulu
kings put
to death
on the
approach
of old age.
He then orders his mother to approach ; she kneels at his
feet ; he first cuts off her head, then decapitates his sons in
succession, next his wives and relatives, and, last of all, his
most beloved wife, called Anacullo. This slaughter being
accomplished, the Matiamvo, dressed in all his pomp, awaits
his own death, which immediately follows, by an officer sent
by the powerful neighbouring chiefs, Caniquinha and Canica.
This officer first cuts off his legs and arms at the joints, and
lastly he cuts off his head ; after which the head of the
officer is struck off. All the potentates retire from the encamp-
ment, in order not to witness his death. It is my duty to
remain and witness his death, and to mark the place where
the head and arms have been deposited by the two great chiefs,
the enemies of the Matiamvo. They also take possession
of all the property belonging to the deceased monarch and
his family, which they convey to their own residence. I
then provide for the funeral of the mutilated remains of the
late Matiamvo, after which I retire to his capital and proclaim
the new government. I then return to where the head, legs, and
arms have been deposited, and, for forty slaves, I ransom them,
together with the merchandise and other property belonging
to the deceased, which I give up to the new Matiamvo, who
has been proclaimed. This is what has happened to many
Matiamvos, and what must happen to the present one." '^
It appears to have been a Zulu custom to put the king
to death as soon as he began to have wrinkles or grey hairs.
At least this seems implied in the following passage written
by one who resided for some time at the court of the
notorious Zulu tyrant Chaka, in the early part of the nine-
teenth century : " The extraordinary violence of the king's
rage with me was mainly occasioned by that absurd nostrum,
the hair oil, with the notion of which Mr. Farewell had
impressed him as being a specific for removing all indications
of age. From the first moment of his having heard that
such a preparation was attainable, he evinced a solicitude to
procure it, and on every occasion never forgot to remind us
of his anxiety respecting it ; more especially on our departure
on the mission his injunctions were particularly directed to
' F. T. Valdez, Six Years of a Traveller's Life in Western Africa (London,
1 86 1), ii. 194 sq.
CI KINGS KILLED WHEN THEIR STRENGTH FAILS ^7
this object. It will be seen that it is one of the barbarous
customs of the Zoolas in their choice or election of their
kings that he must neither have wrinkles nor grey hairs, as
they are both distinguishing marks of disqualification for
becoming a monarch of a warlike people. It is also equally
indispensable that their king should never exhibit those
proofs of having become unfit and incompetent to reign ; it
is therefore important that they should conceal these indica-
tions so long as they possibly can. Chaka had become
greatly apprehensive of the approach of grey hairs ; which
would at once be the signal for him to prepare to make his
exit from this sublunary world, it being always followed by the
death of the monarch." ^ The writer to whom we are indebted
for this instructive anecdote of the hair-oil omits to specify the
mode in which a grey-haired and wrinkled Zulu chief used
" to make his exit from this sublunary world " ; but on analogy
we may conjecture that he did so by the simple and perfectly
sufficient process of being knocked on the head.
The custom of putting kings to death as soon as they Kings of
suffered from any personal defect prevailed two centuries p°[^(Q
ago in the Caffre kingdom of Sofala, to the north of the death on
present Zululand. We have seen that these kings of Sofala, bodnT
each of whom bore the official name of Quiteve, were regarded blemishes,
as gods by their people, being entreated to give rain or sun-
shine, according as each might be wanted.^ Nevertheless a
slight bodily blemish, such as the loss of a tooth, was con-
sidered a sufficient cause for putting one of these god-men
to death, as we learn from the following passage of an old
Portuguese historian : " It was formerly the custom of the
kings of this land to commit suicide by taking poison when
any disaster or natural physical defect fell upon them, such
as impotence, infectious disease, the loss of their front teeth,
by which they were disfigured, or any other deformity or
affliction. To put an end to such defects they killed them-
selves, saying that the king should be free from any blemish,
and if not, it was better for his honour that he should die
and seek another life where he would be made whole, for there
1 Nathaniel Isaacs, Travels and 232, 290 sq.
Adventures in Eastern Africa (Lon- ^ The Magic Art and the Evolution
don, 1836), i. 295 sq., compare pp. of Kings, i. 392.
38 THE KILLING OF THE DIVINE KING chap.
everything was perfect. But the Quiteve who reigned when
I was in those parts would not imitate his predecessors in
this, being discreet and dreaded as he was ; for having lost
a front tooth he caused it to be proclaimed throughout the
kingdom that all should be aware that he had lost a tooth
and should recognise him when they saw him without it, and
if his predecessors killed themselves for such things they
were very foolish, and he would not do so ; on the contrary,
he would be very sorry when the time came for him to die a
natural death, for his life was very necessary to preserve his
kingdom and defend it from his enemies ; and he recom-
mended his successors to follow his example." ^ The same
historian tells us that " near the kingdom of Quiteve is
another of which Sedanda is king, the laws and customs of
which are very similar to those of Quiteve, all these Kaffirs
being of the same nation, and these two kingdoms having
formerly been one, as I shall relate hereafter. When I was
in Sofala it happened that King Sedanda was seized with a
severe and contagious leprosy, and seeing that his complaint
was incurable, having named the prince who was to succeed
him, he took poison and died, according to the custom of those
kings when they are afflicted with any physical deformity."^
Kings The king of Sofala who dared to survive the loss of his
to'be'^™- front tooth was thus a bold reformer like Ergamenes, king
blemished, of Ethiopia. We may conjecture that the ground for putting
the Ethiopian kings to death was, as in the case of the Zulu
and Sofala kings, the appearance on their person of any
bodily defect or sign of decay ; and that the oracle which
the priests alleged as the authority for the royal execution
was to the effect that great calamities would result from the
reign of a king who had any blemish on his body ; just as
an oracle warned Sparta against a " lame reign," that is, the
reign of a lame king.* It is some confirmation of this con-
jecture that the kings of Ethiopia were chosen for their size,
' J. dos Santos, "Eastern Ethiopia," enriched the unadorned simplicity of
in G. McCall Theal's Records of South- the Portuguese historian's style with
eastern Africa, v\\. {xijoVf^^. l<i\ sq. "the scythe of time" and other
A more highly - flavoured and full- flowers of rhetoric,
bodied, though less slavishly accurate, ^ J. dos Santos, op. cit. p. 193.
translation of this passage is given in ^ Xenophon, Hellenica, iii. 3. 3 ;
Pinkerton's Voyages and Travels, xvi. Plutarch, Agesilaus, 3 ; id., Lysander,
684, where the EngUsh translator has 22 ; Pausanias, iii. 8. 9.
u KINGS KILLED WHEN THEIR STRENGTH FAILS 39
strength, and beauty long before the custom of killing them
was abolished.^ To this day the Sultan of Wadai must
have no obvious bodily defect, and the king of Angoy cannot
be crowned if he ,has a single blemish, such as a broken
or a filed tooth or the scar of an old wound.^ According to
the Book of Acaill and many other authorities no king who
was afflicted with a personal blemish might reign over
Ireland at Tara. Hence, when the great King Cormac Mac
Art lost one eye by an accident, he at once abdicated.' It
is only natural, therefore, to suppose, especially with the
other African examples before us, that any bodily defect or
symptom of old age appearing on the person of the Ethiopian
monarch was the signal for his execution. At a later time Courtiers
it is recorded that if the king of Ethiopia became maimed [^^["^te'^ '°
in any part of his body all his courtiers had to suffer the their
same mutilation.* But this rule may perhaps have been ^°^^'''='S°-
instituted at the time when the custom of killing the king
for any personal defect was abolished ; instead of compelling
the king to die because, for example, he had lost a tooth, all
his subjects would be obliged to lose a tooth, and thus the
invidious superiority of the subjects over the king would be
cancelled. A rule of this sort is still observed in the same
region at the court of the Sultans of Darfur. When the
Sultan coughs, every one makes the sound ts is by striking
the tongue against the root of the upper teeth ; when he
sneezes, the whole assembly utters a sound like the cry of
the jeko ; when he falls off his horse, all his followers must
fall off likewise ; if any one of them remains in the saddle, no
matter how high his rank, he is laid on the ground and
beaten.* At the court of the king of Uganda in central
1 Herodotus, iii. 20; Aristotle, /"oli- Kitste (Jena, 1874-75), i- 220.
;zVj,iv. 4. 4.; Athenaeus, xiii. 20, p. 566. ^ P. W. Joyce, Social History of
According to Nicolaus Damascenus ^Ki:/««;7?-«/a«rf(London, 1903), i. 311.
{Fr. 142, in Fragmenta historicorum * Strabo, xvii. 2. 3, p. 823 ; Dio-
Graecorum, ed. C. Miiller, iii. p. 463), dorus Siculus, iii. 7.
the handsomest and bravest man was * Mohammed Ebn-Omar El-Tounsy,
only raised to the throne when the- king Voyage au Darfour (Paris, 1845), pp.
had no heirs, the heirs being the sons 162 sq.; Travels of an Arab Merchant
of his sisters. But this limitation is not in Soudan, abridged from the French
mentioned by the other authorities. by Bayle St. John (London, 1854), p.
2 G. Nachtigal, Sahard und SAddn, -]%; Bulletin de la SociM de Giographie
iii. (Leipsic, 1889) p. 225 ; A. Bastian, (Paris), IVme Serie, iv. (1852) pp.
Die deutsche Expedition an der Loango- 539 sq.
40 THE KILLING OF THE DIVINE KING chap.
Africa, when the king laughs, every one laughs ; when he
sneezes, every one sneezes ; when he has a cold, every one
pretends to have a cold ; when he has his hair cut, so has
everybody.^ At the court of Boni in Celebes it is a rule
that whatever the king does all the courtiers must do. If
he stands, they stand ; if he sits, they sit ; if he falls off his
horse, they fall off their horses ; if he bathes, they bathe, and
passers-by must go into the water in the dress, good or bad,
which they happen to have on.^ When the emperor of
China laughs, the mandarins in attendance laugh also ;
when he stops laughing, they stop ; when he is sad, their
countenances are chopfallen ; "you would say that their faces
are on springs, and that the emperor can touch the springs
and set them in motion at pleasure."^ But to return to
the death of the divine king.
Many days' journey to the north-east of Abomey, the
old capital of Dahomey, lies the kingdom of Eyeo. " The
Eyeos are governed by a king, no less absolute than the
king of Dahomy, yet subject to a regulation of state,
Kings of at once humiliating and extraordinary. When the people
to'deaft' have conceived an opinion of his ill-government, which is
sometimes insidiously infused into them by the artifice of
his discontented ministers, they send a deputation to him
with a present of parrots' eggs, as a mark of its authen-
ticity, to represent to him that the burden of government
must have so far fatigued him that they consider it full
time for him to repose from his cares and indulge him-
self with a little sleep. He thanks his subjects for their
attention to his ease, retires to his own apartment as if to
sleep, and there gives directions to his women to strangle
him. This is immediately executed, and his son quietly
1 R. W. Felkin, "Notes on the Brooke, Esq., Rajah of Sarawak, by
Waganda Tribe of Central Africa," in Captain R. Mundy, i. 134. My friend
Proceedings of the Royal Society of the late Mr. Lorimer Fison, in a letter
Edinburgh, xiii. (1884-1886) p. 711 ; of August 26th, 1898, told me that the
J. Roscoe, "Further Notes on the custom of falling down whenever a
Manners and Customs of the Baganda," chief fell was observed also in Fiji,
Journal of the Anthropological Insti- where it had a special name, bale inuri,
tute, xxxii. (1902) p. 77 (as to " fall-follow."
sneezing). ^ Mgr. Bruguiere, in Annales de
2 Narrative of Events in Borneo and I' Association de la Propagation de la
Celebes, from the Journal of James Foi, v. (1831) pp. 174 sq.
a KINGS KILLED WHEN THEIR STRENGTH FAILS 41
ascends the throne upon the usual terms of holding the reins
of government no longer than whilst he merits the appro-
bation of the people." About the year 1774, a king of Eyeo,
whom his ministers attempted to remove in the customary
manner, positively refused to accept the proffered parrots'
•eggs at their hands, telling them that he had no mind to
take a nap, but pn the contrary was resolved to watch for
the benefit of his subjects. The ministers, surprised and
indignant at his recalcitrancy, raised a rebellion, but were
defeated with great slaughter, and thus by his spirited con-
duct the king freed himself from the tyranny of his
councillors and established a new precedent for the guidance
of his successors.! However, the old custom seems to have
revived and persisted until late in the nineteenth century,
for a Catholic missionary, writing in 1884, speaks of the
practice as if it were still in vogue.^ Another missionary,
writing in 188 1, thus describes the usage of the Egbas and
the Yorubas of west Africa : " Among the customs of
the country one of the most curious is unquestionably
that of judging and punishing the king. Should he
have earned the hatred of his people by exceeding his rights,
■one of his councillors, on whom the heavy duty is laid,
requires of the prince that he shall ' go to sleep,' which means
simply ' take poison and die.' If his courage fails him at
the supreme moment, a friend renders him this last service,
and quietly, without betraying the secret, they prepare the
people for the news of the king's death. In Yoruba the
thing is managed a little differently. When a son is born
to the king of Oyo, they make a model of the infant's right
foot in clay and keep it in the house of the elders {ogboni).
If the king fails to observe the customs of the country, a
messenger, without speaking a word, shews him his child's
foot. The king knows what that means. He takes poison Voluntary
and goes to sleep." * The old Prussians acknowledged as ^^^\^^
their supreme lord a ruler who governed them in the name the ow
■of the gods, and was known as God's Mouth (Kirwaido). ^^^^^^
1 A. Dalzel, History of Dakomy ' Missionary HoUey, " Etude sur
■(London, 1793), pp. 12 sq., 156 sg. les Egbas," Missions Catholiqties, xiii.
2 Father Baudin, " Le Fetichisme (1881) pp. 351 sq. Here Oyo is
«u la religion des N^gres de la Guin^e," probably the same as Eyeo mentioned
Missions Cathdliques,ym. (i884)p. 215. above.
42
THE KILLING OF THE DIVINE KING
CHAP.
Voluntary
deaths by
fire.
Pere-
grinus at
Olympia.
Buddhist
monks in
China.
When he felt himself weak and ill, if he wished to leave a
good name behind him, he had a great heap made of thorn-
bushes and straw, on which he mounted and delivered a
long sermon to the people, exhorting them to serve the gods
and promising to go to the gods and speak for the people.
Then he took some of the perpetual fire which burned in
front of the holy oak-tree, and lighting the pile with it
burned himself to death.^
We need not doubt the truth of this last tradition.
Fanaticism or the mere love of notoriety has led men in
other ages and other lands to court death in the flames. In
antiquity the mountebank Peregrinus, after bidding for fame
in the various characters of a Christian martyr, a shameless
cynic, and a rebel against Rome, ended his disreputable and
vainglorious career by publicly burning himself at the
Olympic festival in the presence of a crowd of admirers and
scoffers, among whom was the satirist Lucian.^ Buddhist
monks in China sometimes seek to attain Nirvana by the
same method, the flame of their religious zeal being fanned
by a belief that the merit of their death redounds to the
good of the whole community, while the praises which are
showered upon them in their lives, and the prospect of the
honours and worship which await them after death, serve as
additional incentives to suicide. The beautiful mountains of
Tien-tai, in the district of Tai-chow, are, or were till lately,
the scene of many such voluntary martyrdoms. The victims
are monks who, weary of the vanities of earth, have with-
drawn even from their monasteries and spent years alone in
one or other of the hermitages which are scattered among
the ravines and precipices of this wild and secluded region.
Their fancy having been wrought and their resolution strung
to the necessary pitch by a life of solitude and brooding con-
templation, they announce their intention and fix the day of
their departure from this world of shadows, always choosing
for that purpose a festival which draws a crowd of
worshippers and pilgrims to one of the many monasteries of
' Simon Grunau, Preussische Chro-
nik, herausgegeben von Dr. M.
Perlbach (Leipsic, 1876), i. p.
97-
^ Lucian, De morte Pere^ni. That
Lucian's account of the mountebank's
death is not a fancy picture is proved
by the evidence of TertuUian, Ad
martyres, 4, " Peregrinus qui non olitn
se roTO immisit."
II KINGS KILLED WHEN THEIR STRENGTH FAILS 43
the district. Advertisements of the approaching solemnity
are posted throughout the country, and believers are invited
to attend and assist the martyrs with their prayers. From
three to five monks are said thus to commit themselves to
the flames every year at Tien-tai. They prepare by fasting
and ablution for the last fiery trial of their faith. An
upright chest containing a seat is placed in a brick furnace,
and the space between the chest and the walls of the furnace
is filled with fuel. The doomed man takes his seat in the
chest ; the door is shut on him and barred ; fire is applied
to the combustibles, and consumes the candidate for heaven.
When all is over, the charred remains are raked together,
worshipped, and reverently buried in a dagoba or shrine
destined for the preservation and worship of the relics of
saints. The victims, it is said, are not always voluntary.
In remote districts unscrupulous priests have been known to
stupefy a clerical brother with drugs and then burn him
publicly, an unwilling martyr, as a means of spreading the
renown of the monastery and thereby attracting the alms of
the faithful. On the twenty-eighth of January 1888 the
Spiritual-hill monastery, distant about a day's journey from
the city of Wen-chow, witnessed the voluntary death by fire
of two monks who bore the euphonious names of Perceptive-
intelligence and Effulgent-glamour. Before they entered the
furnaces, the spectators prayed them to become after death
the spiritual guardians of the neighbourhood, to protect it from
all evil influences, and to grant luck in trade, fine seasons,
plentiful harvests, and every other blessing. The martyrs com-
plaisantly promised to comply with these requests, and were
thereupon worshipped as living Buddhas, while a stream of
gifts poured into the coffers of the monastery.^ Among the
Esquimaux of Bering Strait a shaman has been known to
burn himself alive in the expectation of returning to life with
much stronger powers than he had possessed before.^
But the suicides by fire of Chinese Buddhists and Religious
Esquimaux sorcerers have been far surpassed by the frenzies ^^^^^ '"
ID. S. Macgowan, M.D., " Self- 2 g. W. Nelson, "The Eskimo
immolation by Fire in China," The about Bering Strait," Eighteenth
Chinese Recorder and Missionary Annual Report of the Bureau of
Journal, xix. (1888) pp. 445-451, American Ethnology, Part I. (Wash-
508-521. ington, 1899), pp. 320, 433 sq.
44 THE KILLING OF THE DIVINE KING chap.
of Christian fanaticism. In the seventeenth century the
internal troubles of their unhappy country, viewed in the
Belief dim light of prophecy, created a widespread belief among
Approach- *^^ Russian people that the end of the world was at hand,
ing end of and that the reign of Antichrist was about to begin. We
the world. \^^Q^ fj.Qj^ Scripture that the old serpent, which is the
devil, has been or will be shut up under lock and key for
a thousand years,^ and that the number of the Beast is six
hundred and sixty-six.^ A simple mathematical calculation,
based on these irrefragable data, pointed to the year one
thousand six hundred and sixty -six as the date when
the final consummation of all things and the arrival of the
Beast in question might be confidently anticipated. When
the year came and went and still, to the general surprise, the
animal failed to put in an appearance, the calculations were
revised, it was discovered that an error had crept into them,
and the world was respited for another thirty-three years.
But though opinions differed as to the precise date of the
catastrophe, the pious were unanimous in their conviction of
its proximity. Accordingly some of them ceased to till their
fields, abandoned their houses, and on certain nights of the
year expected the sound of the last trump in coffins which
they took the precaution of closing, lest their senses, or what
remained of them, should be overpowered by the awful vision
of the Judgment Day.
Epidemic It would have been well if the delusion of their dis-
o suicide. Qj-jgred intellects had stopped there. Unhappily in many
cases it went much further, and suicide, universal suicide,
was preached by fervent missionaries as the only means to
escape the snares of Antichrist and to pass from the sins and
sorrows of this fleeting world to the eternal joys of heaven.
Whole communities hailed with enthusiasm the gospel of
death, and hastened to put its precepts in practice. An
epidemic of suicide raged throughout northern and north-
Suicide by eastern Russia. At first the favourite mode of death was by
starvation, starvation. In the forest of Vetlouga, for example, an old
man founded an establishment for the use of religious suicides.
It was a building without doors and windows. The aspirants
to heaven were lowered into it through a hole in the roof,
' Revelation xx. 1-3. ' Revelation xiii. 18.
n KINGS KILLED WHEN THEIR STRENGTH FAILS 45
the hatch was battened down on them, and men armed
with clubs patrolled the outer walls to prevent the prisoners
from escaping. Hundreds of persons thus died a lingering
death. At first the sounds of devotion issued from the walls ;
but as time went on these were replaced by entreaties for
food, prayers for mercy, and finally imprecations on the mis-
creant who had lured these misguided beings to destruction
and on the parents who had brought them into the world to
suffer such exquisite torments. Thus death by famine was
attended by some obvious disadvantages. It was slow : it
opened the door to repentance : it occasionally admitted of
rescue. Accordingly death by fire was preferred as surer and Suicide
more expeditious. Priests, monks, and laymen scoured the ''^ ^''^'
villages and hamlets preaching salvation by the flames, some
of them decked in the spoils of their victims ; for the motives
of the preachers were often of the basest sort. They did
not spare even the children, but seduced them by promises
of the gay clothes, the apples, the nuts, the honey they
would enjoy in heaven. Sometimes when the people
hesitated, these infamous wretches decided the wavering
minds of their dupes by a false report that the troops were
coming to deliver them up to Antichrist, and so to rob them
of a blissful eternity. Then men, women, and children
rushed into the flames. Sometimes hundreds, and even
thousands, thus perished together. An area was enclosed by
barricades, fuel was heaped up in it, the victims huddled
together, fire set to the whole, and the sacrifice consummated.
Any who in their agony sought to escape were driven or
thrown back into the flames, sometimes by their own relations.
These sinister fires generally blazed at night, reddening the
sky till daybreak. In the morning nothing remained but
charred bodies gnawed by prowling dogs ; but the stench of
burnt human flesh poisoned the air for days afterwards.^
1 Ivan Stchoukine, Le Suicide col- time to time, people burning tliem-
lectif dans le Raskol russe (Paris, selves in families or in batches of
I9°3). PP- 45-53' 61-78, 84-87, thirty or forty. The last of these
96-99, I02-H2. The mania in its suicides by fire took place in i860,
most extreme form died away towards when fifteen persons thus perished in
the end of the seventeenth century, but the Government of Olonetz. Twenty-
during the eighteenth and nineteenth four others buried themselves alive near
centuries cases of collective suicide Tiraspol in the winter of 1896-97. .See
from religious motives occurred from I. Stchoukine, op. cit. pp. 1 14-126.
46 THE KILLING OF THE DIVINE KING chap.
A Jewish As the Christians expected the arrival of Antichrist in
essiah. ^^ y^sx 1 666, SO the Jews cheerfully anticipated the long-
delayed advent of their Messiah in the same fateful year. A
Jew of Smyrna, by name Sabatei-Sevi, availed himself of
this general expectation to pose as the Messiah in person.
He was greeted with enthusiasm. Jews from many parts of
Europe hastened to pay their homage and, what was still
better, their money to the future deliverer of his country,
who in return parcelled out among them, with the greatest
liberality, estates in the Holy Land which did not belong
to him. But the alternative of death by impalement or
conversion to Mohammedanism, which the Sultan submitted
to his consideration, induced him to revise his theological
opinions, and on looking into the matter more closely he
discovered that his true mission in life was to preach the
total abolition of the Jewish religion and the substitution
for it of Islam.-'
§ 3. Kings killed at the End of a Fixed Term
Kings put In the cases hitherto described, the divine king or priest
Ifter'^a ^^ Suffered by his people to retain office until some outward
fixed term, defect, somc visible symptom of failing health or advancing
age, warns them that he is no longer equal to the discharge
of his divine duties ; but not until such symptoms have made
their appearance is he put to death. Some peoples, how-
ever, appear to have thought it unsafe to wait for even the
slightest symptom of decay and have preferred to kill the
king while he was still in the full vigour of life, Accord-
ingly, they have fixed a term beyond which he might not
reign, and at the close of which he must die, the term fixed
upon being short enough to exclude the probability of his
degenerating physically in the interval. In some parts of
Suicide of southern India the period fixed was twelve years. Thus,
Q^ij'^^^^g"^ according to an old traveller, in the province of Quilacare,
at the end about twenty leagues to the north-east of Cape Comorin,
oftwd'4" "there is a Gentile house of prayer, in which there is an
years. idol which they hold in great account, and every twelve
' Voltaire, Essai sur les Masurs, iii. 142-145 (CEuvres computes de Voltaire,
xiii. Paris, 1878),
n KINGS KILLED AT THE END OF A FIXED TERM 47
years they celebrate a great feast to it, whither all the
Gentiles go as to a jubilee. This temple possesses many
lands and much revenue : it is a very great affair. This
province has a king over it, who has not more than twelve
years to reign from jubilee to jubilee. His manner of living
is in this wise, that is to say : when the twelve years are com-
pleted, on the day of this feast there assemble together in-
numerable people, and much money is spent in giving food to
Bramans. The king has a wooden scaffolding made, spread
over with silken hangings : and on that day he goes to bathe
at a tank with great ceremonies and sound of music, after that
he comes to the idol and prays to it, and mounts on to the
scaffolding, and there before all the people he takes some
very sharp knives, and begins to cut off his nose, and then his
ears, and his lips, and all his members, and as much flesh off
himself as he can ; and he throws it away very hurriedly
until so much of his blood is spilled that he begins to faint,
and then he cuts his throat himself. And he performs this
sacrifice to the idol, and whoever desires to reign other
twelve years and undertake this martyrdom for love of the
idol, has to be present looking on at this : and from that
place they raise him up as king." ^
The king of Calicut, on the Malabar coast, bears the Custom
title of Samorin or Samory, which in the native language is kingrof
said to mean " God on earth." ^ He " pretends to be of a Calicut.
higher rank than the Brahmans, and to be inferior only to
the invisible gods ; a pretention that was acknowledged by
his subjects, but which is held as absurd and abominable by
the Brahmans, by whom he is only treated as a Sudra."*
Formerly the Samorin had to cut his throat in public at
the end of a twelve years' reign. But towards the end of the
seventeenth century the rule had been modified as follows :
" Many strange customs were observed in this country in
1 Duarte Batbosa, A Description of says that the name Zamorin (Samorin)
the Coasts of East Africa and Malabar according to some " is a corruption of
in the Beginning of the Sixteenth Tamuri, the name of the most ex-
Century (Hakluyt Society, London, alted family of the Nair caste."
1866), pp. 172 sq. ^ Francis Buchanan, "Journey from
2 L. di Varthema, Travels, trans- Madras through the Countries of
lated by J. W. Jones and edited by G. Mysore, Canara, and Malabar," in
P. Badger (Hakluyt Society, London, Pinkerton's Voyages and Travels, viii.
1863), p. 134. In a note the Editor 735.
48 THE KILLING OF THE DIVINE KING chap.
Custom of former times, and some very odd ones are still continued.
of^CaUcut ^*- ^^^ ^" ancient custom for the Samorin to reign but twelve
years, and no longer. If he died before his term was ex-
pired, it saved him a troublesome ceremony of cutting his
own throat, on a publick scaffold erected for the purpose.
He first made a feast for all his nobility and gentry, who
are very numerous. After the feast he saluted his guests, and
went on the scaffold, and very decently cut his own throat
in the view of the assembly, and his body was, a little while
after, burned with great pomp and ceremony, and the
grandees elected a new Samorin. Whether that custom
was a religious or a civil ceremony, I know not, but it is now
laid aside. And a new custom is followed by the modern
Samorins, that jubilee is proclaimed throughout his dominions,
at the end of twelve years, and a tent is pitched, for him in a
spacious plain, and a great feast is celebrated for ten or twelve
days, with mirth and jollity, guns firing night and day, so at the
end of the feast any four of the guests that have a mind to
gain a crown by a desperate action, in fighting their way
through 30 or 40,000 of his guards, and kill the Samorin
in his tent, he that kills him succeeds him in his empire.
In anno 1695, one of those jubilees happened, and the tent
pitched near Pennany, a seaport of his, about fifteen leagues
to the southward of Calicut. There were but three men
that would , venture on that desperate action, who fell in,
with sword and target, among the guard, and, after they had
killed and wounded many, were themselves killed. One of
the desperados had a nephew of fifteen or sixteen years of
age, that kept close by his uncle in the attack on the guards,
and, when he saw him fall, the youth got through the guards
into the tent, and made a stroke at his Majesty's head, and
had certainly despatched him if a large brass lamp which was
burning over his head had not marred the blow ; but, before
he could make another, he was killed by the guards ; and,
I believe, the same Samorin reigns yet. I chanced to come
that time along the coast and heard the guns for two or
three days and nights successively." ^
The English traveller, whose account I have quoted, did
1 Alex. Hamilton, "A New Account of the East Indies," in Pinkerton's
Voyages and Travels, viii. 374.
ti KINGS KILLED AT THE END OF A FIXED TERM 49
not himself witness the festival he describes, though he heard Fuller
the sound of the firing in the distance. Fortunately, exact ^he°Caiicut
records of these festivals and of the number of men who custom.
perished at them have been preserved in the archives of the
royal family at Calicut. In the latter part of the nineteenth
century they were examined by Mr. W. Logan, with the per-
sonal assistance of the reigning king, and from his work it
is possible to gain an accurate conception both of the tragedy
and of the scene where it was periodically enacted down to
1743, when the ceremony took place for the last time.
The festival at which the king of Calicut staked his The Maha
crown and his life on the issue of battle was known as the ^"q^^^
Maha Makham or Great Sacrifice. It fell every twelfth Sacrifice at
year, when the planet Jupiter was in retrograde motion in
the sign of the Crab, and it lasted twenty - eight days,
culminating at the time of the eighth lunar asterism in the
month of Makaram. As the date of the festival was deter-
mined by the position of Jupiter in the sky, and the interval
between two festivals was twelve years, which is roughly
Jupiter's period of revolution round the sun,-^ we may con-
jecture that the splendid planet was supposed to be in a
special sense the king's star and to rule his destiny, the
period of its revolution in heaven corresponding to the
period of his reign on earth. However that may be, the
ceremony was observed with great pomp at the Tirunavayi
temple, on the north bank of the Ponnani River. The spot
is close to the present railway line. As the train rushes by,
you can just catch a glimpse of the temple, almost hidden
behind a clump of trees on the river bank. From the
western gateway of the temple a perfectly straight road,
hardly raised above the level of the surrounding rice-fields
and shaded by a fine avenue, runs for half a mile to a high
ridge with a precipitous bank, on which the outlines of three
or four terraces can still be traced. On the topmost of
these terraces the king took his stand on the eventful day.
The view which it commands is a fine one. Across the flat
1 The sidereal revolution of Jupiter known to the Greek astronomers, from
is completed in 11 years 314.92 days whom the knowledge may perhaps have
(Encyclopaedia Britannica, Ninth Edi- penetrated into India. See Geminus,
tion, j.z'. " Astronomy," ii. 808). The Eisagoge, I, p. 10, ed. Halma.
twelve-years revolution of Jupiter was
Fl'. Ill E
50 THE KILLING OF THE DIVINE KING chap.
expanse of the rice -fields, with the broad placid river
winding through them, the eye ranges eastward to high
tablelands, their lower slopes embowered in woods, while
afar off looms the great chain of the western Ghauts,
and in the furthest distance the Neilgherries or Blue
Mountains, hardly distinguishable from the azure of the
sky above.
The attack But it was not to the distant prospect that the king's
™ *^ eyes naturally turned at this crisis of his fate. His atten-
tion was arrested by a spectacle nearer at hand. For all the
plain below was alive with troops, their banners waving gaily
in the sun, the white tents of their many camps standing
sharply out against the green and gold of the rice-fields.
Forty thousand fighting men or more were gathered there to
defend the king. But if the plain swarmed with soldiers,
the road that cuts across it from the temple to the king's
stand was clear of them. Not a soul was stirring on it.
Each side of the way was barred by palisades, and from the
palisades on either hand a long hedge of spears, held by
strong arms, projected into the empty road, their blades
meeting in the middle and forming a glittering arch of steel.
All was now ready. The king waved his sword. At the
same moment a great chain of massy gold, enriched with
bosses, was placed on an elephant at his side. That was
the signal. On the instant a stir might be seen half a mile
away at the gate of the temple. A group of swordsmen,
decked with flowers and smeared with ashes, has stepped out
from the crowd. They have just partaken of their last meal
on earth, and they now receive the last blessings and fare-
wells of their friends. A moment more and they are
coming down the lane of spears, hewing and stabbing right
and left at the spearmen, winding and turning and writhing
among the blades as if they had no bones in their bodies.
It is all in vain. One after the other they fall, some nearer
the king, some further off, content to die, not for the shadow
of a crown, but for the mere sake of approving their daunt-
less valour and swordsmanship to the world. On the last
days of the festival the same magnificent display of
gallantry, the same useless sacrifice of life was repeated
again and again. Yet perhaps no sacrifice is wholly
11 KINGS KILLED AT THE END OF A FIXED TERM 51
useless which proves that there are men who prefer honour
to life.^
" It is a singular custom in Bengal," says an old native Custom of
historian of India, " that there is little of hereditary descent g"^^ '.°
in succession to the sovereignty. There is a throne allotted
for the king ; there is, in like manner, a seat or station
assigned for each of the amirs, wazirs, and mansabdars. It
is that throne and these stations alone which engage the
reverence of the people of Bengal. A set of dependents,
servants, and attendants are annexed to each of these situa-
tions. When the king wishes to dismiss or appoint any
person, whosoever is placed in the seat of the one dismissed
is immediately attended and obeyed by the whole establish-
ment of dependents, servants, and retainers annexed to the
seat which he occupies. Nay, this rule obtains even as to the
royal throne itself. Whoever kills the king, and succeeds in
placing himself on that throne, is immediately acknowledged
as king ; all the amirs, wazirs, soldiers, and peasants instantly
obey and submit to him, and consider him as being as much
their sovereign as they did their former prince, and obey his
orders implicitly. The people of Bengal say, ' We are faithful
to the throne ; whoever fills the throne we are obedient and
true to it.' " ^ A custom of the same sort formerly prevailed Custom of
in the little kingdom of Passier, on the northern coast of^'j^p^'g"?^^
Sumatra. The old Portuguese historian De Barros, who in-
forms us of it, remarks with surprise that no wise man would
wish to be king of Passier, since the monarch was not allowed
by his subjects to live long. From time to time a sort of fury
seized the people, and they marched through the streets of
the city chanting with loud voices the fatal words, " The
king must die 1 " When the king heard that song of death
he knew that his hour had come. The man who struck
the fatal blow was of the royal lineage, and as soon as
he had done the deed of blood and seated himself on
the throne he was regarded as the legitimate king, provided
' W. Logan, Malabar (Madras, India as told by its own Historians, iv.
1887), i. 162 - 169. The writer 260. I have to thank Mr. R. S.
describes in particular the festival of Whiteway, of Brownscombe, Shotter-
1683, when fifty-five men perished in mill, Surrey, for kindly calling my
the manner described. attention to this and the following
2 Sir H. M. Elliot, The History of instance of the custom of regicide.
52
THE KILLING OF THE DIVINE KING
CHAP.
that he contrived to maintain his seat peaceably for a single
day. This, however, the regicide did not always succeed in
doing. When Fernao Peres d'Andrade, on a voyage to
China, put in at Passier for a cargo of spices, two kings
were massacred, and that in the most peaceable and orderly
manner, without the smallest sign of tumult or sedition in
the city, where everything went on in its usual course,
as if the murder or execution of a king were a matter
of everyday occurrence. Indeed, on one occasion three
kings were raised to the dangerous elevation and followed
each other on the dusty road of death in a single day. The
people defended the custom, which they esteemed very laud-
able and even of divine institution, by saying that God
would never allow so high and mighty a being as a king,
who reigned as his vicegerent on earth, to perish by violence
unless for his sins he thoroughly deserved it.^ Far away
from the tropical island of Sumatra a rule of the same sort
appears to have obtained among the old Slavs. When the
captives Gunn and Jarmerik contrived to slay the king and
queen of the Slavs and made their escape, they were pursued
by the barbarians, who shouted after them that if they would
only come back they would reign instead of the murdered
monarch, since by a public statute of the ancients the
succession to the throne fell to the king's assassin. But the
flying regicides turned a deaf ear to promises which they
regarded as mere baits to lure them back to destruction ;
they continued their flight, and the shouts and clamour of
the barbarians gradually died away in the distance.^
When kings were bound to suffer death, whether at their
own hands or at the hands of others, on the expiration of a
in Malabar, flxed term of ycars, it was natural that they should seek to
delegate the painful duty, along with some of the privileges
of sovereignty, to a substitute who should suffer vicariously
in their stead. This expedient appears to have been resorted
to by some of the princes of Malabar. Thus we are informed
by a native authority on that country that " in some places
1 De Barros, Da Asia, dos feitos, ^ Saxo Grammaticus, Historia
que OS Portuguezes fizeram no descubri- Danica, v'm. pp. 410 sg., ed. P. E.
menio e conquista dos mares e terras do MilUer (p. 334 of Mr. Oliver Elton's
Oriente, Decada Terceira, Liv. V. cap. English translation).
i. pp. 512 sq. (Lisbon, 1777).
II KINGS KILLED AT THE END OF A FIXED TERM 53
all powers both executive and judicial were delegated for a
fixed period to natives by the sovereign. This institution
was styled Thalavettiparothiam or authority obtained by
decapitation. Parothiam is the name of a supreme authority
of those days. The name of the office is still preserved in
the Cochin state, where the village headman is called a
Parathiakaran. This Thalavettiparothiam was a terrible
but interesting institution. It was an office tenable for
five years during which its bearer was invested with supreme
despotic powers within his jurisdiction. On the expiry of
the five years the man's head was cut off and thrown up in
the air amongst a large concourse of villagers, each of whom
vied with the other in trying to catch it in its course down.
He who succeeded was nominated to the post for the next
five years." ^ A similar delegation of the duty of dying for Custom of
his country was perhaps practised by the Sultans of Java. ^^%^^'^"^
At least such a custom would explain a strange scene which
was witnessed at the court of one of these sultans by the
famous traveller Ibn Batuta, a native of Tangier, who visited
the East Indies in the first half of the fourteenth century.
He says : " During my audience with the Sultan I saw a man
who held in his hand a knife like that used by a grape-gleaner.
He placed it on his own neck and spoke for a long time in a
language which I did not understand. After that he seized
the knife with both hands at once and cut his throat. His
head fell to the ground, so sharp was the blade and so great
the force with which he used it. I remained dumbfoundered
at his behaviour, but the Sultan said to me, ' Does any one
do like that in your country ? ' I answered, ' Never did I
see such a thing.' He smiled and replied, ' These people
are our slaves, and they kill themselves for love of us.' Then
he commanded that they should take away him who had
slain himself and should burn him. The Sultan's officers,
the grandees, the troops, and the common people attended
the cremation. The sovereign assigned a liberal pension to
the children of the deceased, to his wife, and to his brothers ;
> T. K. Gopal Panikkar (of the 1900), pp. 120 sq. I have to thank
Madras Registration Department), my friend Mr. W. Crooke for calling
Malabar and its Folk (Madras, N.D., my attention to this account,
preface dated Chowghaut, 8th October
54 THE KILLING OF THE DIVINE KING chap.
and they were highly honoured because of his conduct. A
person, who was present at the audience when the event I
have described took place, informed me that the speech made
by the man who sacrificed himself set forth his devotion to
the monarch. He said that he wished to immolate himself
out of affection for the sovereign, as his father had done for
love of the prince's father, and as his grandfather had done
out of regard for the prince's grandfather." ^ We may
conjecture that formerly the sultans of Java, like the kings of
Quilacare and Calicut, were bound to cut their own throats
at the end of a fixed term of years, but that at a later time
they deputed the painful, though glorious, duty of dying for
their country to the members of a certain family, who received
by way of recompense ample provision during their life and
a handsome funeral at death.
A similar mode of religious suicide seems to have been
often adopted in India, especially in Malabar, during the
Middle Ages. Thus we are told by Friar Jordanus that
in the Greater India, by which he seems to mean Malabar
and the neighbouring regions, many sacrifice themselves to
the idols. When they are sick or involved in misfortune,
they vow themselves to the idol in case they are delivered.
Then, when they have recovered, they fatten themselves
for one or two years ; and when another festival comes
round, they cover themselves with flowers, crown them-
selves with white garlands, and go singing and playing
before the idol, when it is carried through the land. There,
after they have shown off a great deal, they take a sword
with two handles, like those used in currying leather, put
it to the back of their neck, and cutting strongly with
both hands sever their heads from their bodies before the
idol.^ Again, Nicolo Conti, who travelled in the East in
the early part of the fifteenth century, informs us that in
the city of Cambaita " many present themselves who have
determined upon self immolation, having on their neck a
broad circular piece of iron, the fore part of which is round
1 Voyage d'Ibn Batoutah, texte arabe, ^ The Wonders of the East, by Friar
accompagne d'une traduction par C. Jordanus, translated by Col. Henry
Deflfremery et B. R. Sanguinetti (Paris, Yule (London, 186.3, Hakluyt Society),
1853-58), iv. 246 sq, pp. 32 sq.
II KINGS KILLED AT THE END OF A FIXED TERM 55
and the hinder part extremely sharp. A chain attached to
the fore part hangs suspended upon the breast, into which
the victims, sitting down with their legs drawn up and their
neck bent, insert their feet. Then, on the speaker pro-
nouncing certain words, they suddenly stretch out their legs,
and at the same time drawing up their neck, cut off their
own head, yielding up their lives as a sacrifice to their idols.
These men are regarded as saints." ^ Among the Jaintias
or Syntengs, a Khasi tribe of Assam, human sacrifices used
to be annually offered on the Sandhi day in the month of
Ashwin. Persons often came forward voluntarily and pre-
sented themselves as victims. This they generally did by
appearing before the Rajah on the last day of Shravan and
declaring that the goddess had called them to herself
After due enquiry, if the would-be victim were found suit-
able, it was customary for the Rajah to present him with a
golden anklet and to give him permission to live as he chose
and to do what he liked, the royal treasury undertaking to
pay compensation for any damage he might do in the
exercise of his remarkable privileges. But the enjoyment
of these privileges was very short. On the day appointed
the voluntary victim, after bathing and purifying himself,
was dressed in new attire, daubed with red sandal-wood and
vermilion, and bedecked with garlands. Thus arrayed, he
sat for a time in meditation and prayer on a dais in front of
the goddess ; then he made a sign with his finger, and the
executioner, after uttering the usual formulas, cut off his
head, which was thereafter laid before the goddess on a
golden plate. The lungs were cooked and eaten by such
Kandra Yogis as were present, and it is said that the royal
family partook of a small quantity of rice cooked in the
blood of the victim. The ceremony was usually witnessed
by crowds of spectators who assembled from all parts of the
' India in the Fiftee^ith Century, chains and stirrups attached to it for
being a Collection of Voyages to India the convenience of the suicide) used to
in the centtiry preceding the Portuguese be preserved at Kshira, a village of
discovery of the Cape of Good Hope, Bengal near Nadiya : it was called a
edited by R.H.Major(Haklnyt Society, karavat. See The Book of Ser Marco
London, 1857), "The Travels of Polo, newly translated and edited by
Nicolo Conti in the East," pp. 27 sq. Colonel Henry Yule, Second Edition
An instrument of the sort described in (London, 1875), ii. 334.
the text (a crescent-shaped knife with
56
THE KILLING OF THE DIVINE KING
Man killed
at the in-
stallation
of a king of
Cassange.
neighbouring hills. When the supply of voluntary victims
fell short, emissaries were sent out to kidnap strangers from
other territories, and it was the practice of such man-hunts
that led to the annexation of the Jaintia country by the
British.^
When once kings, who had hitherto been bound to die
a violent death at the end of a term of years, conceived
the happy thought of dying by deputy in the persons of
others, they would very naturally put it in practice ; and
accordingly we need not wonder at finding so popular
an expedient, or traces of it, in many lands. Thus, for
example, the Bhuiyas are an aboriginal race of north-
eastern India, and one of their chief seats is Keonjhur. At
the installation of a Rajah of Keonjhur a ceremony is
observed which has been described as follows by an English
officer who witnessed it : " Then the sword, a very rusty old
weapon, is placed in the Raja's hands, and one of the
Bhuiyas, named Anand Kopat, comes before him, and kneel-
ing sideways, the Raja touches him on the neck as if about
to strike off his head, and it is said that in former days there
was no fiction in this part of the ceremony. The family of
the Kopat hold their lands on the condition that the victim
when required shall be produced. Anand, however, hurriedly
arose after the accolade and disappeared. He must not be
seen for three days ; then he presents himself again to the
Raja as miraculously restored to life."^ Here the custom
of putting the king's proxy to death has dwindled, probably
under English influence, to a mere pretence ; but elsewhere
it survives, or survived till recent times, in full force.
Cassange, a native state in the interior of Angola, is ruled by
a king, who bears the title of Jaga. When a king is about
to be installed in office, some of the chiefs are despatched to
find a human victim, who may not be related by blood or
marriage to the new monarch. When he comes to the
king's camp, the victim is provided with everything he
requires, and all his orders are obeyed as promptly as those
of the sovereign. On the day of the ceremony the king takes
' Major p. R. T. Gurdon, The
Khasis (London, 1907), pp. 102 sq.,
quoting Mr. Gait in ih^ Journal of the
Asiatic Society of Bengal for 1898.
^ E. T. Dalton, Descriptive Ethiwlogy
of Beng-al [CzXcutta., 1872), p. 146.
II KINGS KILLED AT THE END OF A FIXED TERM 57
his seat on a perforated iron stool, his chiefs, councillors,
and the rest of the people forming a great circle round
about him. Behind the king sits his principal wife, together
with all his concubines. An iron gong, with two small bells
attached to it, is then struck by an official, who continues to
ring the bells during the ceremony. The victim is then
introduced and placed in front of the king, but with his back
tov/ards him. Armed with a scimitar the king then cuts
open the man's back, extracts his heart, and having taken a
bite out of it, spits it out and gives it to be burned. The
councillors meantime hold the victim's body so that the
blood from the wound spouts against the king's breast and
belly, and, pouring through the hole in the iron stool, is
collected by the chiefs in their hands, who rub their breasts
and beards with it, while they shout, " Great is the king and
the rites of the state ! " After that the corpse is skinned,
cut up, and cooked with the flesh of an ox, a dog, a hen,
and some other animals. The meal thus prepared is served
first to the king, then to the chiefs and councillors, and lastly
to all the people assembled. Any man who refused to
partake of it would be sold into slavery together with his
family.^ The distinction with which the human victim is
here treated before his execution suggests that he is a
substitute for the king.
Scandinavian traditions contain some hints that of old Sacrifice of
the Swedish kings reigned only for periods of nine years, gons'^IJJ^ ^
after which they were put to death or had to find a substitute Sweden
to die in their stead. Thus Aun or On, king of Sweden, is ^ mne
said to have sacrificed to Odin for length of days and to years'
tenure
have been answered by the god that he should live so long of the
as he sacrificed one of his sons every ninth year. He throne.
sacrificed nine of them in this manner, and would have
sacrificed the tenth and last, but the Swedes would not allow
him; So he died and was buried in a mound at Upsala.^
1 F. T. Valdez, Six Years of a Cult of Othin (London, 1899), p. 4.
Traveller's Life in Western Africa According to Messrs. Laing and Chad-
(London, 1861), ii. 158-160. I have wick the sacrifice took place every ^«Krt
translated the title ^a?«zVa by "chief"; year. But I follow Prof. K. Weinhold
the writer does not explain it. who translates " hit titmda hvert dr"
^ Ynglinga Saga, 29 (The Heims- hy " alle neun fahre " {" Tlie mystische
kringla, translated by S. Laing, i. 239 Neunzahl beiden Deutschen," Abhand-
sg.). Compare H. M. Chadwick, The lungen der konig. Akademie der Wissen-
SODS in
Sweden :
evidence of
58
THE KILLING OF THE DIVINE KING
CHAP.
Another indication of a similar tenure of the crown occurs
in a curious legend of the disposition and banishment of
Odin. Offended at his misdeeds, the other gods outlawed
and exiled him, but set up in his place a substitute. Oiler by-
name, a cunning wizard, to whom they accorded the symbols
both of royalty and of godhead. The deputy bore the name
of Odin, and reigned for nearly ten years, when he was
driven from the throne, while the real Odin came to his
own again. His discomfited rival retired to Sweden and
was afterwards slain in an attempt to repair his shattered
fortunes.^ As gods are often merely men who loom large
through the mists of tradition, we may conjecture that this
Norse legend preserves a confused reminiscence of ancient
Swedish kings who reigned for nine or ten years together,
then abdicated, delegating to others the privilege of dying
for their country. The great festival which was held at
Upsala every nine years may have been the occasion on
which the king or his"Heputy was put to death. We know
that human sacrifices formed part of the rites.^
The
Spartan
kings
appear
formerly to
have held
office for
periods of
eight years
only.
§ 4. Octennial Tenure of the Kingship
There are some grounds for believing that the reign of
many ancient Greek kings was limited to eight years, or at
least that at the end of every period of eight years a new
consecration, a fresh outpouring of the divine grace, was
regarded as necessary in order to enable them to discharge
their civil and religious duties. Thus it was a rule of the
Spartan constitution that every eighth year the ephors should
choose a clear and moonless night and sitting down observe
the sky in silence. If during their vigil they saw a meteor or
shooting star, they inferred that the king had sinned against
the deity, and they suspended him from his functions until
the Delphic or Olympic oracle should reinstate him in them.
This custom, which has all the air of great antiquity, was not
schaften zu Berlin, 1897, p. 6). So
in Latin decimo quoqtee anno should be
translated "every ninth year."
1 Saxo Grammaticus, Historia
Danica, iii. pp. 129-131, ed. P. E.
Miiller (pp. 98 sq. of Oliver Elton's vol. ii. pp. 364 sq.
English translation).
^ Adam of Bremen, Descriptio insu-
larum Aquilonis, 27 (Migne's Patrologia
Latina, cxlvi. col. 644). See The
Magic Art and the Evolution of Kings,
II OCTENNIAL TENURE OF THE KINGSHIP 59
suffered to remain a dead letter even in the last period of
the Spartan monarchy ; for in the third century before our
era a king, who had rendered himself obnoxious to the
reforming party, was actually deposed on various trumped-up
charges, among which the allegation that the ominous sign
had been seen in the sky took a prominent place.^ When
we compare this custom with the evidence to be presently
adduced of an eight years' tenure of the kingship
in Greece, we shall probably agree with K. O. Miiller^
that the quaint Spartan practice was much more than a
mere antiquarian curiosity ; it was the attenuated survival
of an institution which may once have had great significance,
and it throws an important light on the restrictions and
limitations anciently imposed by religion on the Dorian
kingship. What exactly was the import of a meteor in the
opinion of the old Dorians we can hardly hope to determine ;
one thing only is clear, they regarded it as a portent of so
ominous and threatening a kind that its appearance under
certain circumstances justified and even required the deposi-
tion of their king. This exaggerated dread of so simple a The dread
natural phenomenon is shared by many savages at the °^^^^^l'^^
present day ; and we shall hardly err in supposing that savages.
the Spartans inherited it from their barbarous ancestors,
who may have watched with consternation, on many a starry
night among the woods of Germany, the flashing of a meteor
' Plutarch, Agis, 1 1. Plutarch says the Greeks and Romans were not
that the custom was observed "at always consistent in this matter, for
intervals of nine years '' (Si' irSiv ivvia), they occasionally reckoned in pur
but the expression is equivalent to our fashion. The resulting ambiguity is
"at intervals of eight years." In reckon- not only puzzling to moderns ; it some-
ing intervals of time numerically the times confused the ancients themselves.
Greeks included both the terms which For example, it led to a derangement
are separated by the interval, whereas of the newly instituted Julian calendar,
we include only one of them. For which escaped detection for more than
example, our phrase "every second thirty years. See Macrobius, i'a^K^K.
day" would be rendered in Greek Sid i. 14. 13 sq. ; Solinus, i. 45-47. On
rphris Tj/i^pas, literally "every third the ancient modes of counting in such
day." Again, a cycle of two years is cases see A. Schmidt, Handbuch der
in Greek trieteris, literally "a period griechischen Chronologic (Jena, 1888),
of three years " ; a cycle of eight years pp. 95 sqg. According to Schmidt,
is ennaeteris, literally "a period of the practice of adding both terms to
nine years " ; and so forth. See Cen- the sum of the intervening units was
sorinus, De die natali, 18. The Latin not extended by the Greeks to numbers
use of the ordinal numbers is similar, above nine.
e.g. our " every second year " would be
tertio quoque anno in Latin. However, ^ Die Dorierp' ii. g6.
6o THE KILLING OF THE DIVINE KING chap.
through the sky. It may be well, even at the cost of
a digression, to illustrate this primitive superstition by
examples.
Supersti- Thus, shooting stars and meteors are viewed with appre-
tions of the hension by the natives of the Andaman Islands, who suppose
aborigines them to be lighted faggots hurled into the air by the malignant
^ '° . spirit of the woods in order to ascertain the whereabouts of
shooting -t^ .. , ,
stars. any unhappy wight in his vicmity. Hence if they happen to
be away from their camp when the meteor is seen, they hide
themselves and remain silent for a little before they venture
to resume the work they were at ; for example, if they are
out fishing they will crouch at the bottom of the boat.^
The natives of the Tully River in Queensland believe
falling stars to be the fire-sticks carried about by the spirits
of dead enemies. When they see one shooting through the
air they take it as a sign that an enemy is near, and accord-
ingly they shout and make as much noise as they can ; next
morning they all go out in the direction in which the star
fell and look for the tracks of their foe.^ The Turrbal tribe of
Queensland thought that a falling star was a medicine-man
flying through the air and dropping his fire-stick to kill some-
body ; if there was a sick man in the camp, they regarded him
as doomed.^ The Ngarigo of New South Wales believed
the fall of a meteor to betoken the place where their foes were
mustering for war.* The Kaitish tribe of central Australia
imagine that the fall of a star marks the whereabouts of a
man who has killed another by means of a magical pointing-
stick or bone. If a member of any group has been killed
in this way, his friends watch for the descent of a meteor,
march in that direction, slay an enemy there, and leave his
body lying on the ground. The friends of the murdered
man understand what has happened, and bury his body
where the star fell ; for they recognise the spot by the soft-
ness of the earth.^ The Mara tribe of northern Australia
^ E. Man, Aboriginal Inhabitants One of the earliest writers on New
oj the Andaman Islands, pp. 84 sq. South Wales reports that the natives
2 W. E. Roth, North Queensland attributed great importance to the fall-
Bulletin, No. 5, Superstition, Magic, ing of a star (D. Collins, Account of
and Medicine (Brisbane, 1903), p. 8. the English Colony in New South Wales
^ A. W. Howitt, The Native Tribes (London, 1 804), p. 383).
of South-East Australia, p. 429. 5 Spencer and Gillen, Northern
* A. W. Howitt, op. cit. p. 430. Tribes of Central Australia, p. 627.
II OCTENNIAL TENURE OF THE KINGSHIP 6i
suppose a falling star to be one of two hostile spirits, father
and son, who live up in the sky and come down occasionally
to do harm to men. In this tribe the profession of medicine-
man is strictly hereditary in the stock which has the falling
star for its totem ; ^ if these wizards had ever developed into
kings, the descent of a meteor at certain times might have
had the same fatal significance for them as for the kings of
Sparta. The Taui Islanders, to the west of the Bismarck
Archipelago, make war in the direction in which they have
observed a star to fall,^ probably for a reason like that which
induces the Kaitish to do the same.
When the Baronga of south Africa see a shooting star Supersti-
they spit on the ground to avert the evil omen, and cry, JJ™^^°[ "^®
" Go away ! go away all alone ! " By this they mean that and other
the light, which is so soon to disappear, is not to take them races^^ to
with it, but to go and die by itself^ So when a Masai shooting
perceives the flash of a meteor he spits several times and
says, " Be lost ! go in the direction of the enemy ! " after
which he adds, " Stay away from me." * The Namaquas
" are greatly afraid of the meteor which is vulgarly called a
falling star, for they consider it a sign that sickness is coming
upon the cattle, and to escape it they will immediately drive
them to some other parts of the country. They call out to
the star how many cattle they have, and beg of it not to
send sickness." ^ The Bechuanas are also much alarmed at
the appearance of a meteor. If they happen to be dancing
in the open air at the time, they will instantly desist and
retire hastily to their huts.^ The Ewe negroes of Guinea
regard a falling star as a powerful divinity, and worship
it as one of their national gods, by the name of Nyikpla
or Nyigbla. In their opinion the falling star is especially a
war-god who marches at the head of the host and leads it
to victory, riding like Castor and Pollux on horseback.
But he is also a rain-god, and the showers are sent by
1 Spencer and Gillen, op. cit. pp. * A. C. HoUis, The Masai (Oxford,
488, 627 sq. 1905), p. 316.
^ G. Thilenius, Ethnographische ^ J. Campbell, Travels in South
Ergebnisse aus Melanesien, ii. (Halle, Africa (London, 1815), pp. 428 sq.
igo3) p. 129. * Id., Travels in South Africa,
3 H. A. Junod, Les Ba-ronga Second Journey (London, 1822), ii,
(Neuchatel, 1898), p. 470. 204.
62 THE KILLING OF THE DIVINE KING chap.
him from the sky. Special priests are devoted to his
worship, with a chief priest at their head, who resides in
the capital. They are known by the red staves which
they carry and by the high - pointed caps, woven of
threads and palm-leaves, which they wear on their heads.
In times of drought they call upon their god by night
with wild howls. Once a year an ox is sacrificed to him
at the capital, and the priests consume the flesh. On
this occasion the people smear themselves with the pollen
of a certain plant and go in procession through the towns
and villages, singing, dancing, and beating drums.^
Supersti- By some Indians of California meteors were called
America*^ " children of the moon," and whenever young women saw
Indians as one of them they fell to the ground and covered their heads,
stars °° '"^ fearing that, if the meteor saw them, their faces would become
ugly and diseased.^ The Tarahumares of Mexico fancy that
a shooting star is a dead sorcerer coming to harm a man
who harmed him in life. Hence when they see one they
huddle together and scream for terror.^ When a German
traveller was living with the Bororos of central Brazil, a
splendid meteor fell, spreading dismay through the Indian
village. It was believed to be the soul of a dead medicine-
man, who suddenly appeared in this form to announce that he
wanted meat, and that, as a preliminary measure, he proposed
to visit somebody with an attack of dysentery. Its appear-
ance was greeted with yells from a hundred throats : men,
women, and children swarmed out of their huts like ants whose
nest has been disturbed ; and soon watch-fires blazed, round
which at a little distance groups of dusky figures gathered,
while in the middle, thrown into strong relief by the flicker-
ing light of the fire, two red-painted sorcerers reeled and
staggered in a state of frantic excitement, snorting and
spitting towards the quarter of the sky where the meteor
had run its brief but brilliant course. Pressing his right
1 G. Zundel, "Land und Volk der Abtheilung, p. 112.
Eweer auf der Sclavenkuste in West- ^ Boscana, ' ' Chinigchinich, a His-
afrika," Zeitschrift der Gesellschaft fur torical Account of the Origin, etc., of
Erdkunde zu Berlin, xii. {1877) pp. the Indians of St. Juan Capistrano," in
415 J'j'. ; C. Spiess, " Religionsbegriffe A. Robinson's Life in California (New
der Evheer in \yestafrika," Mitthei- York, 1846), p. 299.
lungen des Seminars fiir Orientalische ^ C. Lumholtz, Unknown Mexico
Sprachen %u Berlin, vi. (1903) Dritte (London, 1903), i. 324 sq.
II OCTENNIAL TENURE OF THE KINGSHIP 6j
hand to his yelling mouth, each of them held aloft in his
extended left, by way of propitiating the angry star, a
bundle of cigarettes. " There ! " they seemed to say, " all
that tobacco will we give to ward off the impending visita-
tion. Woe to you, if you do not leave us in peace." ^ The
Lengua Indians of the Gran Chaco also stand in great fear
of meteors, imagining them to be stones hurled from heaven
at the wicked sorcerers who have done people to death by
their charms.^ When the Abipones beheld a meteor flash-
ing or heard thunder rolling in the sky, they imagined
that one of their medicine -men had died, and that the
flash of light and the peal of thunder were part of his
funeral honours.^
When the Laughlan Islanders see a shooting star they Shooting
make a great noise, for they think it is the old woman who ^'^"^^ , ,
=» ' ^ J regarded
lives in the moon coming down to earth to catch somebody, as demons.
who may relieve her of her duties in the moon while she
goes away to the happy spirit- land.* In Vedic India a
meteor was believed to be the embodiment of a demon, and
on its appearance certain hymns or incantations, supposed
to possess the power of killing demons, were recited for the
purpose of expiating the prodigy.^ To this day in India,
when women see a falling star, they spit thrice to scare the
demon.® Some of the Esthonians at the present time
regard shooting stars as evil spirits.'' It is a Mohammedan
belief that falling stars are demons or jinn who have
attempted to scale the sky, and, being repulsed by the
angels with stones, are hurled headlong, flaming, from the
celestial vault. Hence every true believer at sight of a
1 K. von den Steinen, Unter den ponibus (Vienna, 1784), ii. 86.
Naturvolkem Zentral-Brasiliens (Bar- 4 w. Tetzlaff, "Notes on the Laugh-
lin, 1894), pp. 514 J?. The Peruvian i^jj, Islands," Annual Report on
Indians also made a prodigious noise British New Guinea, iSgO-c/r (Bris-
when they sav\f a shooting star. See bane, 1892), p. 105.
P. de Cieza de Leon, rW. (Hakluyt 5 '^ Qldenberg, £>ie Relisiott des
Society, London, 1864), p. 232. „ , . ^' *
2 G. Kurze, " Sitten und Gebrauche „ ' 5' , ^
der Lengua -Indianer," Mitteilungen W. Crooke Popular Religion and
der Ceo^aphischen Gesellschaft zu Folklore of Northern India (West-
Jena, xxiii. (1905) p. 17 ; W. Barbrooke minster, 1906), n. 22.
Grubb, An Unknown People in an ^ Holzmayer, " Osiliana," Verhand-
Unknown Land (London, 191 1 ), p. lungen der gelehrten Estnischen
163. Gesellschaft zu Dorpat, vii. (1872)
3 M. Dobrizhoffer, Historia de Abi- p. 48.
64
THE KILLING OF THE DIVINE KING
CHAP.
Shooting
stars
associated
with the
souls of
the dead.
meteor should say, " I take refuge with God from the stoned
devil." 1
A widespread superstition, of which some examples
have already been given, associates meteors or falling
stars with the souls of the dead. Often they are believed to
be the spirits of the departed on their way to the other
world. The Maoris imagine that at death the soul leaves
the body and goes to the nether world in the form of a
falling star.^ The Kingsmill Islanders deemed a shooting
star an omen of death to some member of the family which
occupied the part of the council-house nearest to the point
of the sky whence the meteor took its flight. If the star
was followed by a train of light, it foretold the death of a
woman ; if not, the death of a man.^ When the Wotjobaluk
tribe of Victoria see a shooting star, they think it is falling
with the heart of a man who has been caught by a sorcerer
and deprived of his fat* One evening when Mr. Howitt
was talking with an Australian black, a bright meteor was
seen shooting through the sky. The native watched it and
remarked, " An old blackfellow has fallen down there." ^
Among the Yerrunthally tribe of Queensland the ideas on
this subject were even more definite. They thought that
after death they went to a place away among the stars, and
that to reach it they had to climb up a rope ; when they
had clambered up they let go the rope, which, as it fell from
heaven, appeared to people on earth as a falling star.^ The
natives of the Prince of Wales Islands, off Queensland, are
1 Guillain, Documents sur Fhistoire,
la giographie, et le commerce de VAfrique
Orientale, ii. {Paris, N.D.) p. 97; C.
Velten, Sitten und Gebrduche der
Suaheli (Gdttingen, 1903), pp. 339
sq.; C. B. Klunzinger, Upper Egypt
(London, 1878), p. 405; Budgett
Meakjn, The Moors (London, 1902),
P- 353-
2 E. Dieffenbach, Travels in New
Zealand (London, 1843), ii. 66.
According to another account, meteors
are regarded by the Maoris as be-
tokening the presence of a god (R.
Taylor, Te Ika a Maui, or New
Zealand and its Inhabitants,'^ p. 147).
^ Ch. Wilkes, Narrative of the United
States Exploring Expedition, v. 88.
* A. W. Howitt, Native Tribes of
South-East Australia, p. 369.
6 A. W. Howitt, in Brough Smyth's
Aborigines of Victoria, ii. 309.
^ E. Palmer, "Notes on some
Australian Tribes," Journal of the
Anthropological Institute, xiii. (1884)
p. 292. Sometimes apparently the
Australian natives regard crystals or
broken glass as fallen stars, and
treasure them as powerful instruments
of magic. See E. M. Curr, The
Australian Race, iii. 29 ; W. E.
Roth, North Queensland Ethnography,
Bulletin No. S, p. 8.
11 OCTENNIAL TENURE OF THE KINGSHIP 6?
much afraid of shooting stars, for they believe them to be
ghosts which, in breaking up, produce young ones of their
own kind.^ The natives of the Gazelle Peninsula in New
Britain think that meteors are the souls of people who have
been murdered or eaten ; so at the sight of a meteor
flashing they cry out, " The ghost of a murdered man ! " ^
According to the Sulka of New Britain meteors are souls
which have been flung into the air in order to plunge into
the sea ; and the train of light which they leave behind
them is a burning tail of dry coco-nut leaves which has been
tied to them by other souls, in order to help them to wing
their way through the air.^ The Caffres of South Africa
often say that a shooting star is the sign of the death of
some chief, and at sight of it they will spit on the ground
as a mark of friendly feeling towards the dead man.*
Similarly the Ababua of the Congo valley think that a
chief will die in the village into which a star appears to fall,
unless the danger of death be averted by a particular
dance.^ In the opinion of the Masai, the fall of a
meteor signifies the death of some one ; at sight of it they
pray that the victim may be one of their enemies.^ The Supposed
Wambugwe of eastern Africa fancy that the stars are men, •'elation of
of whom one dies whenever a star is seen to fall. The to men.
Tinneh Indians and the Tchiglit Esquimaux of north-
western America believe that human life on earth is
influenced by the stars, and they take a shooting star to
be a sign that some one has died.^ The Lolos, an ab-
original tribe of western China, hold that for each person
on earth there is a corresponding star in the sky. Hence
when a man is ill, they sacrifice wine to his star and light
four and twenty lamps outside of his room. On the day
after the funeral they dig a hole in the chamber of death
1 J. Macgillivray, Narrative of the ^ J. Halkin, Quelques Peuplades du
Voyage of H. M.S. Rattlesnake (London, district de I'Ueli (Li^ge, 1907), p. 102.
1852), ii. 30. * O. Baumann, Durch Massailand
2 P. A. Kleintitschen, Die Kiisten- zur JVi/guelle (Beilin, 1894), p. 163.
bewohner der Gazellehalbinsel (Hiltrup ' O. Baumann, Durch Massailand
bei Miinster, N.D.), p. 227. zur Nilquelle (Berlin, 1894), p. 188.
3 P. Rascher, "Die Sulka,'' Archiv * E. Petitot, Monographie des Dini-
fiir Anthrofologie,-s.ydK. (i<)on) -p. 216. Dindji (Paris, 1876), p. 60; id.,
* Dudley Kidd, Savage Childhood Monographie des Esquimaux Tchiglit
(London, 1906), p. 149. (Paris, 1876), p. 24.
PT. Ill F
66
THE KILLING OF THE DIVINE KING
Modern
European
beliefs as
and pray the dead man's star to descend and be buried in
it. If this precaution were not taken, the star might fall
and hit somebody and hurt him very much.^ In classical
antiquity there was a popular notion that every human
being had his own star in the sky, which shone bright or
dim according to his good or evil fortune, and fell in the
form of a meteor when he died.^
Superstitions of the same sort are still commonly to
be met with in Europe. Thus in some parts of Germany
to meteors, they Say that at the birth of a man a new star is set
in the sky, and that as it burns brilliantly or faintly he
grows rich or poor ; finally when he dies it drops from
the sky in the likeness of a shooting star.' Similarly in
Brittany, Transylvania, Bohemia, the Abruzzi, the Romagna,
and the Esthonian island of Oesel it is thought by some
that every man has his own particular star in the sky, and
that when it falls in the shape of a meteor he expires.* A
like belief is entertained by Polish Jews.^ In Styria they
say that when a shooting star is seen a man has just died,
or a poor soul been released from purgatory.* The Esth-
onians believe that if any one sees a falling star on New
Year's night he will die or be visited by a serious illness that
^ A. Henry, "The Lolos and other
Tribes of Western Chi-aa." Journal of
the Anthropological Institute, xxxiii.
(1903) p. 103.
2 Pliny, Nat. Hist. ii. 28.
^ F. Panzer, Beitrag zicr deutschen
Mythologie, ii. 293 ; A. Kuhn und W.
Schwartz, NordiUutsche Sagen, Mdrchen
und Gebriiuche, p. 457, § 422; E. Meier,
Deutsche Sagen, Bitten und Gebrduche
aus Schwaben, p. 506, §§ 379, 380.
* P. S^billot, Traditions et stiper-
stitions de la Haute - Bretagne, ii.
353 ; J. Haltrich, Zur Volkskunde der
Siebenbilrger Sachsen (Vienna, 1885), p.
300 ; W. Schmidt, Dasjahr und seine
Tage in Meinung und Brauch der
Romdnen SiebenbUrgens, p. 38 ; E.
Gerard, The Land beyond the Forest, i.
311; J.V. Gr<ia.-ava.nxi,Aberglaubenund
Gebrduche aus Bohmen und Mdhren,
p. 31, § 164; Br. Jelfnek, " Materia-
lien zur Vorgeschichte und Volkskunde
Bohmens," Mittheilungen der anthropo-
logischen Gesellschaft in Wiejt, xxi.
(1891) p. 25 ; G. Finamore, Credeme,
usi e costumi Abruzzesi, pp. 47 sq. ; M.
Placucci, Usi e pregiudizj dei contadini
della Jiomagna [PaXeimo, 1885), p. 141 ;
Holzmayer, " Osiliana,'' Verhandl. der
gelehrten Estnischen Gesellschaft ::u
Dorpat, vii. (1872) p. 48. The same
belief is said to prevail in Armenia.
See Minas Tcheraz, " Notes sur la
mythologie armenienne," Transactions
of the Ninth International Congress of
Orientalists (London, 1893), ii. 824.
Bret Harte has employed the idea in
his little poem, " Relieving Guard."
5 H. Lew, "Der Tod und die
Beerdigungs - gebrauche bei den pol-
nischen Juden," Mittheilungen der
anthropologischen Gesellschaft in Wien,
xxxii. (1902) p. 402.
" A. Schlossar, " Volksmeinung und
Volksaberglaube aus der deutschen
Steiermark," Germania, N.R., xxiv.
(1891) p. 389.
II OCTENNIAL TENURE OF THE KINGSHIP 67
year.^ In Belgium and many parts of France the people
suppose that a meteor is a soul which has just quitted the
body, sometimes that it is specially the soul of an unbaptized
infant or of some one who has died without absolution. At
sight of it they say that you should cross yourself and pray,
or that if you wish for something while the star is falling
you will be sure to get it.* Among the Vosges Mountains
in the warm nights of July it is not uncommon to see whole
showers of shooting stars. It is generally agreed that these
stars are souls, but some difference of opinion exists as to
whether they are souls just taking leave of earth, or tortured
by the fires of purgatory, or on their passage from purgatory
to heaven.^ The last and most cheering of these views is
held by the French peasantry of Beauce and Perche and by
the Italian peasantry of the Abruzzi, and charitable people
pray for the deliverance of a soul at the sight of a falling
star.* The downward direction of its flight might naturally
suggest a different goal ; and accordingly other people have
seen in the transient flame of a meteor the descent of a soul
from heaven to be born on earth. In the Punjaub, for Various
example, Hindoos believe that the length of a soul's residence ^sfl^s^nd
in the realms of bliss is exactly proportioned to the sums which meteors.
the man distributed in charity during his life ; and that when
these are exhausted his time in heaven is up, and down he
comes.^ In Polynesia a shooting star was held to be the
flight of a spirit, and to presage the birth of a great prince.^
The Mandans of north America fancied that the stars were
dead people, and that when a woman was brought to bed a
star fell from heaven, and entering into her was born as a
1 Boeder- Kreutzwald, Der Ehsten Hautes-Vosges (Paris, 1889), pp. 196
abergldubiscke Gebrduche, Weisen und sq.
Gewohnkeiten (St. Petersburg, 1854), * F. Chapiseau, Le Folk-lore de la
p. 73. Beauce et du Perche (Paris, 1902), i.
2 E. Monseur, Le Folklore wallon, 290 ; G. Finamore, Credenze, usi e
p. 61 ; A. de Nore, Coutuvies, mythes costumi Abruzzesi (Palermo, 1890),
et traditions des provinces de France, p. 48.
pp. 101, 160, 223,267, 284; B. Souche, ^ North Indian Notes and Queries,
Croyances,prisageset traditions diverses, i. p. 102, § 673. Compare id, p. 47,
p. 23 ; P. Sebillot, Traditions et super- § 356 ; Indian Notes and Queries, iv.
stitions de la Haute-Bretagne, ii. 352; p. 184, § 674; W. Crooke, Popular
J . Lecceur, Esguisses du bocage nor- Religion and Folklore of Northern India
mand, ii. 13 ; L. Pineau, Folk-lore (Westminster, 1896), i. 82.
du Poitou (Paris, 1892), pp. 525 sq. ^ W. Ellis, Polynesian Researches,"^
3 L. F. Sauv^, Le Folk-lore des iii. 171.
68 THE KILLING OF THE DIVINE KING chap.
child.^ On the Biloch frontier of the Punjaub each man is
held to have his star,- and he may not journey in particular
directions when his star is in certain positions. If duty
compels him to travel in the forbidden direction, he takes
care before setting out to bury his star, or rather a figure
of it cut out of cloth, so that it may not see what he is
doing.^
The fall of Which, if any, of these superstitions moved the barbarous
the kings jjorians of old to depose their kings whenever at a certain
season a meteor flamed in the sky, we cannot say. Perhaps
they had a vague general notion that its appearance signified
the dissatisfaction of the higher powers with the state of the
commonwealth ; and since in primitive society the king is
commonly held responsible for all untoward events, what-
ever their origin, the natural course was to relieve him of
duties which he had proved himself incapable of discharging.
But it may be that the idea in the minds of these rude
barbarians was more definite. Possibly, like some people in
Europe at the present day, they thought that every man had
his star in the sky, and that he must die when it fell. The
king would be no exception to the rule, and on a certain
night of a certain year, at the end of a cycle, it might be
customary to watch the sky in order to mark whether the
king's star was still in the ascendant or near its setting.
The appearance of a meteor on such a night — of a star
precipitated from the celestial vault — might prove for the
king not merely a symbol but a sentence of death. It
might be the warrant for his execution.
Reasons If the tenure of the regal office was formerly limited
for hmiting ^mong the Spartans to eight years, we may naturally ask,
reign to why was that precise period selected as the measure of a
eight years, j^jj^g'g reign? The reason is probably to be found in those
astronomical considerations which determined the early Greek
calendar. The difficulty of reconciling lunar with solar time
is one of the standing puzzles which has taxed the ingenuity
of men who are emerging from barbarism. Now an octennial
1 Maximilian Prinz zu Wied, Reise was identified with the flight of a
in das Innere Nord-America {Coblenz, meteor or not.
1839-1841), ii. 152. It does not, how- ^ V). C. J. Ibbetson, Outlines of
ever, appear from the writer's state- Panjab Ethnography (Calcutta, 1883),
ment whether the descent of the soul p. 118, § 231.
II OCTENNIAL TENURE OF THE KINGSHIP 69
cycle is the shortest period at the end of which sun and The
moon really mark time together after overlapping, so to say, ""^gie t^^d
throughout the whole of the interval. Thus, for example, it on an
is only once in every eight years that the full moon coincides reconcile °
with the longest or shortest day ; and as this coincidence solar and
can be observed with the aid of a simple dial, the observa- ™" '""^'
tion is naturally one of the first to furnish a base for a
calendar which shall bring lunar and solar times into toler-
able, though not exact, harmony.-' But in early days the
proper adjustment of the calendar is a matter of religious
concern, since on it depends a knowledge of the right seasons
for propitiating the deities whose favour is indispensable to
the welfare of the community.^ No wonder, therefore, that
the king, as the chief priest of the state, or as himself a god,
should be liable to deposition or death at the end of an
astronomical period. When the great luminaries had run
their course on high, and were about to renew the heavenly
race, it might well be thought that the king should renew
his divine energies, or prove them unabated, under pain of
making room for a more vigorous successor. In southern
India, as we have seen, the king's reign and life terminated
with the revolution of the planet Jupiter round the sun. In
Greece, on the other hand, the king's fate seems to have
hung in the balance at the end of every eight years, ready
to fly up and kick the beam as soon as the opposite scale
was loaded with a falling star.
The same train of thought may explain an ancient Greek The
custom which appears to have required that a homicide should cLte^n
be banished his country, and do penance for a period of relation to
1 L. Ideler, Handbuck der mathe- the regulation of the calendar by the
matischen und technischen Chronologie, solstices and equinoxes to the will of
ii. 605 sqq. Ninety-nine lunar months the gods that sacrifices should be
nearly coincide with eight solar years, rendered at similar times in each year,
as the ancients well knew (Sozomenus, rather than to the strict requirements
Historia ecclesiasHca, vii. 18). On of agriculture; and as religion un-
the religious and political import of doubtedly makes larger demands on
the eight years' cycle in ancient Greece the cultivator as agriculture advances,
see especially K. O. MUUer, Orcko- the obligations of sacrifice may probably
pienus tmd die Minyer,'^ pp. 213-218; be reckoned as of equal importance
id., Die Dorier,'^ i. 254 sq., 333 sq., with agricultural necessities in urging
440, ii. 96, 483 ; id.. Prolegomena the formation of reckonings in the
zu einer wissensckaftlichen Mythologie nature of a calendar" (E. J. Payne,
(Gottingen, 1825), pp. 422-424. History of the New World called
2 "Ancient opinion even assigned America, ii. 280).
70 THE KILLING OF THE DIVINE KING chap.
the Greek eight or nine years.^ With the beginning of a new cycle
of rebirth. °^ Sr^^t year, as it was called, it might be thought that all
nature was regenerate, all old scores wiped out. According
to Pindar, the dead whose guilt had been purged away by
an abode of eight years in the nether world were born
again on earth in the ninth year as glorious kings, athletes,
and sages.^ The doctrine may well be an old popular belief
rather than a mere poetical fancy. If so, it would supply
a fresh reason for the banishment of a homicide during the
years that the angry ghost of his victim might at any
moment issue from its prison-house and pounce on him.
Once the perturbed spirit had been happily reborn, he might
be supposed to forgive, if not to forget, the man who had
done him an injury in a former life.
The Whatever its origin may have been, the cycle of eight
cycle at ycars appears to have coincided with the normal length of
Cnossus in the king's reign in other parts of Greece besides Sparta.
Thus Minos, king of Cnossus in Crete, whose great palace
has been unearthed in recent years, is said to have held
King office for periods of eight years together. At the end of
Zeus. each period he retired for a season to the oracular cave on
Mount Ida, and there communed with his divine father Zeus,
giving him an account of his kingship in the years that were
past, and receiving from him instructions for his guidance
in those which were to come.® The tradition plainly implies
' As to the eight years' servitude of schafien, xxi. No. 4 (1903), pp. 24
Apollo and Cadmus for the slaughter sqq.
of dragons, see below, p. 78. For 2 piato, Meno, p. 81 A-c ; Pindar,
the nine years' penance of the man ed. Boeckh, vol. iii. pp. 623 sq., Frag,
who had tasted human flesh at the 98.
festival of Zeus on Mount Lycaeus, see ^ Homer, Odyssey, xix. 178 sq.,
Pliny, Nat. hist. viii. ii sq.; Augustine,
De civitate Dei, xviii. 17; Pausanias, '"B" ^ hlKvoxrSs, fieyiXr, TriXis,
viii. 2. 6 ; compare Plato, Republic, , 7** " ^'''"' . ,
viii. p. 565 DE. Any god who forswore b^^Zri '"^
himself by the water of Styx was
exiled for nine years from the society with the Scholia ; Plato, Laws, i. i. p.
of his fellow-gods (Hesiod, Theogony, 624 A, B ; \id.'\ Minos, 13 sq., pp.
793-804). On this subject see further, 319 sq.; Strabo, ix. 4. 8, p. 476;
E. Rohde, Aj'irA*,^ ii. 2\\ sq. ; W. H. Maximus Tyrius, Dissert, xxxviii. 2;
Roscher, " Die enneadischen und heb- Etymologicum magnum, s.v. hiviapoi,
domadischen Fristen und Wochen der p. 343, 23 sqq. ; Valerius Maximus, i.
altesten Griechen," Abhandlungen der 2, ext. I ; compare Diodorus Siculus,
philolog. - histor. Klasse der Konigl. v. 78. 3. Homer's expression, ivviapoi
Sdchsischen Gesellschaft der Wissen- ^affiKeve, has been variously explained.
II OCTENNIAL TENURE OF THE KINGSHIP 71
that at the end of every eight years the king's sacred powers
needed to be renewed by intercourse with the godhead, and
that without such a renewal he would have forfeited his
right to the throne. We may surmise that among the Sacred
solemn ceremonies which marked the beginning or the end ""/"'age
, ° ° of the king
01 the eight years cycle the sacred marriage of the king and queen
with the queen played an important part, and that in this °^ ^°°form
marriage we have the true explanation of the strange legend of buu and
of Pasiphae and the bull. It was said that Pasiphae, the symbols of
wife of King Minos, fell in love with a wondrous white bull 'he sun
which rose from the sea, and that in order to gratify her ^" '"°°"'
unnatural passion the artist Daedalus constructed a hollow
wooden cow, covered with a cow's hide, in which the love-
sick queen was hidden while the bull mounted it. The
result of their union was the Minotaur, a monster with the
body of a man and the head of a bull, whom the king shut
up in the labyrinth, a building full of such winding and
intricate passages that the prisoner might roam in it for
ever without finding the way out.^ The legend appears to
reflect a mythical marriage of the sun and moon, which was
acted as a solemn rite by the king and queen of Cnossus,
wearing the masks of a bull and cow respectively.^ To a
I follow the interpretation which appears Fabulae, 40 ; Virgil, Ed. vi. 45 sqq. ;
to have generally found favour both Ovid, Ars amat. i. 289 sqq.
with the ancients, including Plato, and ^ K. Hoeck, Kreta, ii. (Gottingen,
with modern scholars. See K. Hoeck, 1828) pp. 63-69 ; L. Preller, Griechi-
Kreta, i. 2^^ sqq. ; K. O. Muller, iJzV sche Mythqlogie,^ ii. 119-123; W. H.
Dorier,^ ii. 96 ; G. F. Unger, " Zeit- Roscher, tjber Selene und Verwandtes
rechnung der Griechen und Romer," (Leipsic, 1890), pp. 135-139; id.,
in Ivan Miiller's Handbuch der klassi- Nacktrdge zu meiher Schrift iiber Selene
schen Altertumswissenschaft, i. 569; (Leipsic, 1895), p. 3; Tiirk, in W. H.
A. Schmidt, Handbuch der griechischen Roscher's Lexikon der griech. und rbm.
Chronologie (Jena, 1888), p. 65; W. H. Mythologie, iii. 1666 sq. ; A. J. Evans,
Roscher, " Die enneadischen und heb- "Mycenaean Tree and Pillar Cult,"
domadischen Fristen und Wochen der Journal of Hellenic Studies, ■y.Td.(\t)0\)
altesten Griechen," Abhandlungen der p. 181 ; A. B. Cook, "Zeus, Jupiter,
philolog.-histor.Klasse der Kbnigl. Sack- and the Oak," Classical Review, xwii.
sischen Gesellschaft der Wissenschaften, (1903) pp. 406-412; compare id.,
xxi. No. 4 (Leipsic, 1903), pp. 22 sq. ; "The European Sky-god," Folklore,
E. Rohde, /'jyf,4«,3 i. 128 J^. Literally xv. (1904) p. 272. All these writers,
interpreted, ivviapo^ means "for nine except Mr. Cook, regard Minos and
years," not " for eight years. " But see Pasiphae as representing the sun and
above, p. 59, note '. moon. Mr. Cook agrees so far as
1 Apollodorus, iii. i. 3 sq., iii. 15. relates to Minos, but he supposes
8 ; Diodorus Siculus, iv. 77 ; Schol. on Pasiphae to be a sky-goddess or sun-
Euripides, Hippolytus, 887 ; J. Tzetzes, goddess rather than a goddess of the
Chiliades, i. 479 sqq. ; Hyginus, moon. On the other hand, he was
72 THE KILLING OF THE DIVINE KING chap.
pastoral people a bull is the most natural type of vigorous
reproductive energy/ and as such is a iitting emblem of the
sun. Islanders who, like many of the Cretans, see the sun
daily rising from the sea, might readily compare him to a
white bull issuing from the waves. Indeed, we are expressly
told that the Cretans called the sun a bull.^ Similarly in
ancient Egypt the sacred bull Mnevis of Heliopolis (the
City of the Sun) was deemed an incarnation of the Sun-
god,^ and for thousands of years the kings of Egypt
delighted to be styled " mighty bull " ; many of them
inscribed the title on their serekh or cognisance, which
set forth their names in their character of descendants
of Horus.* The identification of Pasiphae, " she who shines
on all," with the moon was made long ago by Pausanias,
who saw her image along with that of the sun in a sanctuary
on that wild rocky coast of Messenia where the great range
of Taygetus descends seaward in a long line of naked crags.^
The horns of the waxing or waning moon naturally suggest
the resemblance of the luminary to a white cow ; hence the
ancients represented the goddess of the moon drawn by a
team of white cattle.^ When we remember that at the
court of Egypt the king and queen figured as god and
goddess in solemn masquerades, where the parts of animal-
headed deities were played by masked men and women,' we
need have no difficulty in imagining that similar dramas
may have been performed at the court of a Cretan king,
whether we suppose them to have been imported from
Egypt or to have had an independent origin.
the first to suggest that the myth was E. A. Wallis Budge, The Gods of the
periodically acted by the king and queen £^'/ft'flKi (London, 1904), i. 330.
of Cnossus disguised in bovine form. * E. A. Wallis Budge, The Cods of
' Compare The Magic Art and the the Egyptians, i. 25.
Evolution of Kings, ii. 368 sq. * Pausanias, i. 26. i. For a de-
^ Bekker's Anecdota Graeca, i. 344, scription of the scenery of this coast,
s.v. '\8lovvlos TaOpos. see Morritt, in Walpole's Memoirs re-
3 Eusebius, Praefaratio Evangelii, lating to European Turkey, \? p. 54.
iii. 13. I sq. ; Diodorus Siculus, i. 84. * W. H. Roscher, Uber Selene und
4, i. 88. 4; Strabo, xvii. i. 22 and Verwandtes, pp. 30-33.
27, pp. 803, 80s J Aelian, De natura ' See The Magic Art and the Evohi-
attimalium, id. II; Suidas, i'.z'. "Arris ; tion of Kings, ii. 130 sqq. We are
Ammianus Marcellinus, xxii. 14. 7 ; told that Egyptian sovereigns assumed
A. Wiedemann, Herodots Zweites the masks of lions, bulls, and serpents
Buch, p. 552; A. Erman, Die dgyp- as symbols of power (Diodorus Siculus,
tische Religion (Berlin, 1905), p. 26; i. 62. 4).
II OCTENNIAL TENURE OF THE KINGSHIP 73
The stories of Zeus and Europa, and of Minos and The same
Britomartis or Dictynna appear to be only different ex-^^y*^^""^
pressions of the same myth, different echoes of the same of the
custom. The moon rising from the sea was the fair maiden ^^thfsun
Europa coming across the heaving billows from the far and moon
eastern land of Phoenicia, borne or pursued by her suitor the uiTstories
solar bull. The moon setting in the western waves was the °f ^eus and
coy Britomartis or Dictynna, who plunged into the sea to Minos and
escape the warm embrace of her lover Minos, himself the '^"'°."
. niartis.
sun. The story how the drowning maiden was drawn up m
a fisherman's net rnay well be, as some have thought, the
explanation given by a simple seafaring folk of the moon's
reappearance from the sea in the east after she had sunk
into it in the west.-' To the mythical fancy of the ancients
the moon was a coy or a wanton maiden, who either fled
from or pursued the sun every month till the fugitive was
overtaken and the lovers enjoyed each other's company at
the time when the luminaries are in conjunction, namely, in
the interval between the old and the new moon. Hence on The con-
the principles of sympathetic magic that interval was con- jhe'sun" °
sidered the time most favourable for human marriages, and moon
When the sun and moon are wedded in the sky, men and^^j^g^g^t
women should be wedded on earth. And for the same time for
reason the ancients chose the interlunar day for the celebra-
tion of the Sacred Marriages of gods and goddesses. Similar
beliefs and customs based on them have been noted among
other peoples.^ It is likely, therefore, that a king and queen
I As to Minos and Britomartis or Moschus describes (ii. S^sqq.) the bull
Dictynna, see Callimachus, Hymn to which carried off Europa as yellow in
Diana, iSg'sqq.; Pausanias, ii. 30. 3 ; colour with a silver circle shining on
Antoninus Liberalis, Transform. 40 ; his forehead, and he compares the
Diodorus Siculus, v. 76. On Brito- bull's horns to those of the moon,
martis as a moon - goddess, see K. ^ See W. H. Roscher, op. cit. pp.
Hoeck, A>e^a, ii. 1 70 ; W. H. Roscher, 76-82. Amongst the passages of
Uber Selene und Verwandtes, pp. 45 classical writers which he cites are
sg., 1 1 6- 1 1 8. Hoeck acutely perceived Plutarch, De facie in orbe liinae, 30 ;
that the pursuit of Britomartis by Minos id., Isis et Osiris, 52; Comutus,
"is a trait of old festival customs in Theologiae Graecae compendium, 34,
which the conceptions of the sun-god p. 72, ed. C. Lang ; Proclus, on Hesiod,
were transferred to the king of the Works and Days, 780 ; Macrobius,
island." As to the explanation here Commentar. in Somnium Scipionis, i.
adopted of the myth of Zeus and 18. 10 sq.; Pliny, Nat. hist. ii. 45.
Europa, seeK. Hoeck, ^i^i^^a, i. <)osqq.; When the sun and moon were eclipsed,
W. H. Roscher, op. cit. pp. 128-135. ^^ Tahitians supposed that the lumin-
74
THE KILLING OF THE DIVINE KING
CH4P.
Octennial
marriage
of the
king and
queen as
representa-
tives of the
sun and
moon.
Octennial
tribute of
youths and
maidens
probably
required as
a means of
renewing
the sun's
fire by
human
sacrifices.
The
Minotaur
a bull-
headed
image of
the sun.
who represented the sun and moon may have been expected
to exercise their conjugal rights above all at the time when
the moon was thought to rest in the arms of the sun.
However that may have been, it would be natural that their
union should be consummated with unusual solemnity every
eight years, when the two great luminaries, so to say, meet
and mark time together once more after diverging from
each other more or less throughout the interval. It is true
that sun and moon are in conjunction once every month,
but every month their conjunction takes place at a different
point in the sky, until eight revolving years have brought
them together again in the same heavenly bridal chamber
where first they met.
Without being unduly rash we may surmise that the
tribute of seven youths and seven maidens whom the
Athenians were bound to send to Minos every eight years
had some connexion with the renewal of the king's power
for another octennial cycle. Traditions varied as to the
fate which awaited the lads and damsels on their arrival in
Crete ; but the common view appears to have been that
they were shut up in the labyrinth, there, to be devoured
by the Minotaur, or at least to be imprisoned for life.^
Perhaps they were sacrificed by being roasted alive in a
bronze image of a bull, or of a bull-headed man, in order to
renew the strength of the king and of the sun, whom he
personated. This at all events is suggested by the legend
of Talos, a bronze man who clutched people to his breast
and leaped with them into the fire, so that they were roasted
alive. He is said to have been given by Zeus to Europa,
or by Hephaestus to Minos, to guard the island of Crete,
which he patrolled thrice daily.^ According to one
account he was a bull,^ according to another he was the
arias were in' the act of copulation
(J. Wilson, Missionary Voyage to the
Southern Pacific Ocean (London, 1799),
p. 346).
' Plutarch, Theseus, 15 sq.; Diod-
orus Siculus, iv. 61 ; Pausanias, i. 27.
10; Ovid, Metam. viii. I'josq, Ac-
cording to another account, the tribute
of youths and maidens was paid every
year. See Virgil, Aen. vi. 14 sqq.,
with the commentary of Servius ;
Hyginus, Fabulae, 41.
^ ApoUodorus, i. 9. 26 ; ApoUonius
Rhodius, Argon, iv. 162,^ sqq., with the
scholium ; Agatharchides, in Photius,
Bibliotheca, p. 443 b, lines 22-25, ^<''
Bekker ; Lucian, De saltatione, 49 ;
Zenobius, v. 85 ; Suidas, s.v. Sapddvios
y4\uis ; Eustathius on Homer, Odyssey,
XX. 302, p. 1893 ; Schol. on Plato,
Republic, i. p. 337 a.
5 ApoUodorus, i. 9. 26.
II OCTENNIAL TENURE OF THE KINGSHIP 75
sun.^ Probably he was identical with the Minotaur, and
stripped of his mythical features was nothing but a bronze
image of the sun represented as a man with a bull's head. In
order to renew the solar fires, human victims may have been
sacrificed to the idol by being roasted in its hollow body or
placed on its sloping hands and allowed to roll into a pit of
fire. It was in the latter fashion that the Carthaginians
sacrificed their offspring to Moloch. The children were laid
on the hands of a calf-headed image of bronze, from which
they slid into a fiery oven, while the people danced to the
music of flutes and timbrels to drown the shrieks of the
burning victims.^ The resemblance which the Cretan tradi-
tions bear to the Carthaginian practice suggests that the
worship associated with the names of Minos and the
Minotaur may have been powerfully influenced by that of a
Semitic Baal.* In the tradition of Phalaris, tyrant of Agrigen-
tum, and his brazen bull * we may have an echo of similar rites
in Sicily, where the Carthaginian power struck deep roots.
But perhaps the youths and maidens who were sent Dance
across the sea to Cnossus had to perform certain religious youths and
duties before they were cast into the fiery furnace. The maidens at
same cunning artist Daedalus who planned the labyrinth
and contrived the wooden cow for Pasiphae was said to
have made a dance for Ariadne, daughter of Minos. It
represented youths and maidens dancing in ranks, the
youths armed with golden swords, the maidens crowned with
garlands.^ Moreover, when Theseus landed with Ariadne in
Delos on his return from Crete, he and the young com-
panions whom he had rescued from the Minotaur are said
to have danced a mazy dance in imitation of the intricate
windings of the labyrinth ; on account of its sinuous turns
the dance was called " the Crane." " Taken together, these
two traditions suggest that the youths and maidens who
' Hesychius, s.v. TaXiis. who drew his account from a book
2 Diodorus Siculus, xx. 14 ; Clitar- Jalkut by Rabbi Simeon,
chus, cited by Suidas, s.v. ^apSdvios 3 Co„jpareM. Mayer.y.z/. "Kronos,"
7AUS, and by the Scholiast on Plato, in W. H. Roscher's Lexikon d. griech.
Republic, p. 337 A ; Plutarch, De super- u. rdm. Mythologie, iii. 1501 sqq.
stitione, 13 ; Paulus Fagius, quoted by * J. Tzetzes, Chiliades, i. 646 sqq.
Selden, De dis Syris (Leipsic, 1668), * Homer, Iliad, xviii. 590 sqq.
pp. 169 sq. The calfs head of the ^ Plutarch, Theseus, 21 ; Julius
idol is mentioned only by P. Fagius, Pollux, iv. loi.
76 THE KILLING OF THE DIVINE KING chap.
were sent to Cnossus had to dance in the labyrinth before
they were sacrificed to the bull-headed image. At all
events there are good grounds for thinking that there was a
famous dance which the ancients regularly associated with
the Cretan labyrinth.
The game Among the Romans that dance appears to have been
of Troy, known from the earliest times by the name of Troy or the
Game of Troy. Tradition ran that it was imported into
Italy by Aeneas, who transmitted it through his son Ascanius
to the Alban kings, who in their turn handed it down to the
Romans. It was performed by bands of armed youths on
horseback. Virgil compares their complicated evolutions to
the windings of the Cretan labyrinth ; -^ and that the com-
parison is more than a mere poetical flourish appears from a
drawing on a very ancient Etruscan vase found at Traglia-
tella. The drawing represents a. procession of seven beard-
less warriors dancing, accompanied by two armed riders on
horseback, who are also beardless. An inscription proves
that the scene depicted is the Game of Troy ; and attached
to the procession is a figure of the Cretan labyrinth,^ the
pattern of which is well known from coins of Cnossus on
which it is often represented.^ The same pattern, identified
by an inscription, " Labyrinthus, hie habitat Minotaurus" is
scratched on a wall at Pompeii ; and it is also worked in
mosaic on the floor of Roman apartments, with the figures
of Theseus and the Minotaur in the middle.* Roman boys
appear to have drawn the very same pattern on the ground
and to have played a game on it, probably a miniature Game
of Troy.^ Labyrinths of similar type occur as decorations
on the floors of old churches, where they are known as " the
Road of Jerusalem '' ; they were used for processions. The
garden mazes of the Renaissance were modelled on them.
Moreover, they are found very commonly in the north of
Europe, marked out either by raised bands of turf or by
^ As to the Game of Troy, see spieles," appended to W. Reichel's
Virgil, Aen. v. S4S-603; Plutarch, tjber homerische Waffen (Vienna,
Cato, 3; Tacitus, Annals, xi. 11; 1894), pp. 133-139.
Suetonius, ^a^/w^/w, 43 ; id., Tiberius, ^ O. Benndorf, of. cit. pp. 133 j'y.
6 ; id. , Caligula, 1 8 ; id. , Nero, 6 ; W. ^ B. V. Head, Historia numorum
SimiVs Dictionaiy of Greek and Roman (Oxford, 1887), pp. 389-391.
Antiquities,^ s.v. " Trojae ludus" ; O. '' O. Benndorf, op. cit, pp. 134 jy.
Benndorf, " Das Alter des Troja- ^ Pliny, Nat. hist, xxxvi. 85.
n OCTENNIAL TENURE OF THE KINGSHIP 77
rows of stones. Such labyrinths may be seen in Norway,
Sweden, Denmark, Finnland, the south coast of Russian
Lappland, and even in Iceland. They go by various names,
such as Batylon, Wieland's House, Trojeborg, Troburg, and
so forth, some of which clearly indicate their connexion
with the ancient Game of Troy. They are used for children's
games.^
A dance or game which has thus spread over Europe The dance
and survived in a fashion to modern times must have been ^' Cnossus
11.. . 1 . ,- perhaps an
very popular, and beanng m mmd how often with the decay imitation
of old faiths the serious rites and pageants of grown people °^ **
have degenerated into the sports of children, we may reason- course in
ably ask whether Ariadne's Dance or the Game of Troy may *^ ^^'''
not have had its origin in religious ritual. The ancients
connected it with Cnossus and the Minotaur. Now we have
seen reason to hold, with many other scholars, that Cnossus
was the seat of a great worship of the sun, and that the
Minotaur was a representative or embodiment of the sun-
god. May not, then, Ariadne's dance have been an imitation
of the sun's course in the sky ? and may not its intention
have been, by means of sympathetic magic, to aid the great
luminary to run his race on high ? We have seen that
during an eclipse of the sun the Chilcotin Indians walk in
a circle, leaning on staves, apparently to assist the labouring
orb. In Egypt also the king, who embodied the sun-god,
seems to have solemnly walked round the walls of a temple
for the sake of helping the sun on his way.^ If there is any
truth in this conjecture, it would seem to follow that the
sinuous lines of the labyrinth which the dancers followed in
their evolutions may have represented the ecliptic, the sun's
apparent annual path in the sky. It is some confirmation
of this view that on coins of Cnossus the sun or a star
appears in the middle of the labyrinth, the place which on
other coins is occupied by the Minotaur.'
On the whole the foregoing evidence, slight and frag-
mentary as it is, points to the conclusion that at Cnossus the
1 O. Benndorf, op. cit. p. 135 ; W. vol. ii. pp. 267-300.
Meyer, "Ein Labyrinth mit Versen," ^ See The Magic Art and the Evolu-
Sitzungsberichte der philosoph. philolog. tion of Kings, i. 312.
und histor. Classe der k. b, Akademie ^ B. V. Head, Historia numoriim,
der Wissenschaften zu Miinchen, 1882, p. 389.
78
THE KILLING OF THE DIVINE KING
Con-
clusions as
to the king
of Cnossus.
Octennial
festivals
of the
Crowning
at Delphi
and the
Laurel-
bearing at
Thebes.
Both
represented
dramati-
cally the
slaying of
a water-
dragon.
king represented the sun-god, and that every eight years his
divine powers were renewed at a great festival, which com-
prised, first, the sacrifice of human victims by fire to a bull-
headed image of the sun, and, second, the marriage of the
king disguised as a bull to the queen disguised as a cow, the
two personating respectively the sun and the moon.
Whatever may be thought of these speculations, we
know that many solemn rites were celebrated by the ancient
Greeks at intervals of eight years.'' Amongst them, two
deserve to be noticed here, because it has been recently
suggested, with some appearance of probability, that they
were based on an octennial tenure of the kingship.^ One
was the Festival of the Crowning at Delphi ; the other was
the Festival of the Laurel - bearing at Thebes. In their
general features the two festivals seem to have resembled
each other very closely. Both represented dramatically the
slaying of a great water-dragon by a god or hero ; in both,
the lad who played the part of the victorious god or hero
crowned his brows with a wreath of sacred laurel and had to
submit to a penance and purification for the slaughter of the
beast. At Delphi the legendary slayer of the iragon was
Apollo ; at Thebes he was Cadmus.^ At both places
the legendary penance for the slaughter seems to have
been servitude for eight years.* The evidence for the
rites of the Delphic festival is fairly complete, but for the
Theban festival it has to be eked out by vase-paintings,
which represent Cadmus crowned with laurel preparing to
' Censorinus, De die natali, i8. 6.
^ The suggestion was made by Mr.
A. B. Cook. The following discussion
of the subject is founded on his ingeni-
ous exposition. See his article, ' ' The
European Sky - god," Folklore, xv.
(1904) pp. 402-424.
2 As to the Delphic festival see
Plutarch, Quaest. Graec. 12; id., De
defectu oraculorum, 15 ; Strabo, ix.
3. 12,' pp. 422 sq. ; Aelian, Var. hist.
iii. I ; Stephanus Byzantius, s.v.
AeiTTvlas ; K. O. Miiller, Die Dorier^
i. 203 sqq., 321-324 ; Aug. Mommsen,
Delphika (Leipsic, 1878), pp. 206 sqq. ;
Th. Schreiber, Apollo Pythoktonos, pp.
9 sqq. ; my note on Pausanias, ii. 7- 7
(vol. ii. 53 sqq.). As to the Theban
festival, see Pausanias, ix. 10. 4, with
my note ; Proclus, quoted by Photius,
Bibliotheca, p. 321, ed. Bekker ; Aug.
Boeckh, in his edition of Pindar,
Explicationes, p. 590 ; K. O. MUUer,
Onhomenus und die Minyer^ pp. 215
sq. ; id., Dorier,^ i. 236 sq., 333 sq. ;
C. Boetticher, Der Baumkultus der
Hellenen, pp. 386 sqq. ; G. F. Scho-
mann, Griechiscke Alterthiimer,* ii.
479 ■??•
* Apollodorus, iii. 4. 2, iii. 10. 4 ;
Servius, on Virgil, Aen. vii. 761.
The servitude of Apollo is tradition-
ally associated with his slaughter of
the Cyclopes, not of the dragon. But
see my note on Pausanias, ii. 7. 7
(vol. ii. pp. 53 sqq.).
II OCTENNIAL TENURE OF THE KINGSHIP 79
attack the dragon or actually in combat with the monster,
While goddesses bend over the champion, holding out
wreaths of laurel to him as the mede of victory.^ It is true
that in historical times Apollo appears to have ousted
Cadmus from the festival, though not from the myth. But
at Thebes the god was plainly a late intruder, for his
temple lay outside the walls, whereas the most ancient
sanctuaries stood in the oldest part of the city, the low hill
which took its name of Cadmea from the genuine Theban
hero Cadmus.^ It is not impossible that at Delphi also, and
perhaps at other places where the same drama was acted,^
Apollo may have displaced an old local hero in the honour-
able office of dragon-slayer.
Both at Thebes and at Delphi the dragon guarded a Both at
spring,* the water of which was probably deemed oracular, at^xhebes'^
At Delphi the sacred spring may have been either Cassotis the dragon
or the more famed Castaly, which issues from a narrow ^1™^ '°
gorge, shut in by rocky walls of tremendous height, a little guarded
to the east of Apollo's temple. The waters of both were oracular
thought to be endowed with prophetic power.^ Probably, =P™g
too, the monster was supposed to keep watch and ward over oracular
the sacred laurel, from which the victor in the combat "^®^-
wreathed his brows ; for in vase-paintings the Theban dragon '^^^^^
appears coiled beside the holy tree,® and Euripides describes and the
the Delphic dragon as covered by a leafy laurel.'^ At all oak"" °
^ W. H. Roscher's I^xikon d. griech. Roberts and E. A. Gardner, Introduc-
undrom. Mythologie, ii. 830, 838, 839. Hon to Creek Epigraphy, ii. (Cam-
On an Etruscan mirror the scene of bridge, 1905) p. 467, No. 247.
Cadmus's combat with the dragon is ^ Apollodorus, iii. 4. 3 ; Schol. on
surrounded by a wreath of laurel Homer, //«W,ii. 494; Pausanias,ix. 10.
(Roscher, op. cit. ii. 862). Mr. A. B. 5 ; Homeric Hymn to Apollo, },oo sq.
Cook was the first to call attention to The writer of the Homeric hymn
these vase-paintings in confirmation of merely says that Apollo slew the
my view that the Festival of the Delphic dragon at a spring ; but Pau-
Laurel-bearing celebrated the destruc- sanias (x. 6. 6) tells us that the beast
tion of the dragon by Cadmus (Folk- guarded the oracle.
lore, XV. (1904) p. 411, note ^24). 6 Pausanias, x. 8. 9, x. 24. 7, with
2 Pausanias, ix. 10. 2; K. O. my notes; Ovid, ^znurej, i. 15. 35 jj/. ;
Muller, Die Dorier,^ i. 237 sq. Lucian, Jupiter tragoedus, 30 ; Non-
3 For evidence of the wide diffusion nus, Dionys. iv. 309 j-^.; Suidas, s.v.
of the myth and the drama, see Th. Kao-raXte.
Schreiber, ApoUon Pythoktonos, pp. * W. H. Roscher, Lexikon d. griech.
39-50. The Laurel - bearing Apollo u. rom. Mythologie, ii. 830, 838.
was worshipped at Athens, as we know ' Euripides, Iphigenia in Tauris,
from an inscription carved on one of 1245 sg., where the reading KardxaX-
the seats in the theatre. See E. S. icos is clearly corrupt.
8o
THE KILLING OF THE DIVINE KING
CHAP.
The
Festival of
Crowning
at Delphi
originally
identical
with the
Pythian
games.
oracular seats of Apollo his priestess drank of the sacred
spring and chewed the sacred laurel before she prophesied.^
Thus it would seem that the dragon, which at Delphi is
expressly said to have been the guardian of the oracle,^ had
in its custody both the instruments of divination, the holy
tree and the holy water. We are reminded of the dragon
or serpent, slain by Hercules, which guarded the golden
apples of the Hesperides in the happy garden.^ But at
Delphi the oldest sacred tree appears, as Mr. A. B. Cook
has pointed out,* to have been not a laurel but an oak. For
we are told that originally the victors in the Pythian games
at Delphi wore crowns of oak leaves, since the laurel had
not yet been created.^ Now, like the Festival of Crowning, the
Pythian games were instituted to commemorate the slaughter
of the dragon ; ^ like it they were originally held every eighth
year ; ^ the two festivals were celebrated nearly at the same
time of the year ; ^ and the representative of Apollo in the
one and the victors in the other were adorned with crowns
made from the same sacred laurel.^ In short, the two festivals
appear to have been in origin substantially identical ; the
distinction between them may have arisen when the
Delphians decided to hold the Pythian games every fourth,
instead of every eighth year.^" We may fairly suppose.
1 Lucian, Bis accttsatiis, i. So the
priest of the Clarian Apollo at Colo-
phon drank of a secret spring before he
uttered oracles in verse (Tacitus, Annals,
ii. 54 ; Pliny, Nat. hist. ii. 232).
^ Euripides, Iphigenia in Tauris,
124.$ sgf,; Apollodorus, i. 4. i ; Pau-
sanias, x. 6. 6 ; Aelian, Var. hist. iii.
I ; Hyginus, Fabulae, 140; Schol. on
Homer, Iliad, ii. 5 1 9 ; Schol. on Pindar,
Pyth. Argument, p. 298, ed. Boeckh.
^ Euripides, Hercules Furens, 395
sqq. ; Apollodorus, ii. 5. 11; Dio-
dorus Siculus, iv. 26 ; Eratosthenes,
Catasterism. 3 ; Schol. on Euripides,
Hippolytus, 742 ; Schol. on Apol-
lonius Rhodius, Argon, iv. 1396.
* A. B. Cook, " The European Sky-
god," Folklore, xv. (1904) p. 413.
5 Ovid, Metam. i. 448 sqq.
^ Clement of Alexandria, Protrept.
i. I, p. 2, and ii. 34, p. 29, ed. Potter;
Aristotle, Peplos, Frag. {Fragmenia
historicorum Graecomm, ii. p. 189,
No. 282, ed. C. Muller); John of
Antioch, Frag. i. 20 (Frag, histor.
Graec. iv. p. 539, ed. C. Miiller) ;
Jamblichus, De Pythagor. ziit. x. 52 ;
Schol. on Pindar, Pyth. Argum. p.
298, ed. Boeckh ; Ovid, Metam. i.
44S sqq.; Hyginus, Fabulae, 140.
' Schol. on Pindar, /.f.; Censorinus,
De die natali, 18. 6 ; compare Eusta-
thius on Homer, Od. iii. 267, p.
1466. 29.
' Plutarch, De defectu oraculorum,
3, compared with id. 15 ; Aug.
Mommsen, Delphika, pp. 211, 214;
Th. Schreiber, Apollon Pythoktonos
(Leipsic, 1879), pp. 32 sqq.
' Aelian, Var. hist. iii. i ; Schol.
on Pindar, I.e.
^0 On the original identity of the
festivals see Th. Schreiber, Apollon
Pythoktonus, pp. 37 sq.; A. B. Cook,
\v^ Folklore, xv. (1904) pp. 404 sq.
n OCTENNIAL TENURE OF THE KINGSHIP 8i
therefore, that the leaf- crowned victors in the Pythian
games, Hke the laurel-wreathed boy in the Festival of
Crowning, formerly acted the part of the god himself. But
if in the beginning these actors in the sacred drama wore
wreaths of oak instead of laurel, it seems to follow that the
deity whom they personated was the oak-god Zeus rather
than the laurel-god Apollo ; from which again we may infer
that Delphi was a sanctuary of Zeus and the oak before it
became the shrine of Apollo and the laurel.^
But why should the crown of oak have ceased to be the Substitu-
badge of victory ? and why should a wreath of laurel have Jaurelfor*^
taken its place ? The abandonment of the oak crown may the oak.
have been a consequence of the disappearance of the oak
itself from the neighbourhood of Delphi ; in Greece, as in
Italy, the deciduous trees have for centuries been retreating
up the mountain sides before the advance of the evergreens.^
When the last venerable oak, the rustling of whose leaves in
the breeze had long been listened to as oracular, finally suc-
cumbed through age, or was laid low by a storm, the priests
may have cast about for a tree of another sort to take its place.
Yet they sought it neither in the lower woods of the valley
nor in the dark forests which clothe the upper slopes of Par-
nassus above the frowning cliffs of Delphi. Legend ran that
after the slaughter of the dragon, Apollo had purged himself
from the stain of blood in the romantic Vale of Tempe, where
the Peneus flows smoothly in a narrow defile between the
lofty wooded steeps of Olympus and Ossa. Here the god
crowned himself with a laurel wreath, and thither accord-
ingly at the Festival of Crowning his human representative
went to pluck the laurel for his brows.^ The custom,
though doubtless ancient, can hardly have been original.
We must suppose that in the beginning the dragon-guarded
tree, whether an oak or a laurel, grew at Delphi itself But
why should the laurel be chosen as a substitute for the oak ?
Mr. A. B. Cook has suggested a plausible answer. The
laurel leaf resembles so closely the leaf of the ilex or holm-
1 The inference was drawn by ^ See The Magic Art and the Evolu-
Mr. A. B. Cook, whom I follow. tion of Kings, vol. i. p. 8.
See his artioie, " The European ^ Aelian, Var. hist. iii. i ; Schol.
Sky-god," Folk-lore, xv. {1904) pp. on Pindar, Pyth. Argum. p. 298, ed.
412 sqq, / Boeckh.
PT.
82
THE KILLING OF THE DIVINE KING
CHAP.
Hypothesis
of octennial
kings at
Delphi and
Thebes,
who
personated
dragons or
serpents.
Animals
sacred to
royal
families.
Greek
stories of
the traus-
oak in both shape and colour that an untrained observer
may easily confuse the two. The upper surface of both is a
dark glossy green, the lower surface shews a lighter tint.
Nothing, therefore, could be more natural than to make the
new wreath out of leaves which looked so like the old oak
leaves that the substitution might almost pass undetected.^
Whether at Thebes, as at Delphi, the laurel had ousted
the oak from the place of honour at the festival of the
Slaying of the Dragon, we cannot say. The oak has long
disappeared from the low hills and flat ground in the
neighbourhood of Thebes, but as late as the second century
of our era there was a forest of ancient oaks not many miles
off at the foot of Mount Cithaeron.^
It has been conjectured that in ancient days the persons
who wore the wreath of laurel or oak at the octennial festivals
of Delphi and Thebes were no other than the priestly kings,
who personated the god, slew their predecessors in the guise
of dragons, and reigned for a time in their stead.^ The
theory certainly cannot be demonstrated, but there is a good
deal of analogy in its favour. An eight years' tenure of the
kingship at Delphi and Thebes would accord with the similar
tenure of the office at Sparta and Cnossus. And if the kings
of Cnossus disguised themselves as bulls, there seems no
reason why the kings of Delphi and Thebes should not have
personated dragons or serpents. In all these cases the animal
whose guise the king assumed would be sacred to the royal
family. At first the relation of the beast to the man would
be direct and simple ; the creature would be revered for some
such reason as that for which a savage respects a certain
species of animals, for example, because he believes that his
ancestors were beasts of the same sort, or that the souls of his
dead are lodged in them. In later times the sanctity of the
species would be explained by saying that a god had at some
time, and for some reason or other, assumed the form of the
animal. It is probably not without significance that in
Greek mythology the gods in general, and Zeus in particular,
1 A. B. Cook, "The European Sky-
god," Folk-lore, xv. (1904) pp. 423
sq.
2 Pausanias, ix. 3. 4. See The
Magic Art and the Evolution Of Kings,
vol. ii. p. 140.
3 A. B. Cook, "The European Sky-
goi," Folk-lore, 7LV. {I904)pp. ^02sqq.
II OCTENNIAL TENURE OF THE KINGSHIP 83
are commonly said to have submitted to this change of shape formation
for the purpose of prosecuting a love adventure. Such into°j,g!^5ts
stories may well reflect a custom of a Sacred Marriage at po'^t 'o ^
which the actors played the parts of the worshipful animals, a sacred
With the growth of culture these local worships, the relics of ™^"?g«
a barbarous age, would be explained away by tales of the the actors
loves of the gods, and, gradually falling out of practice, would ™asquer-
survive only as myths. animals.
It is said that at the festival of the Wolf-god Zeus, held Analogy
every nine years on the Wolf-mountain in Arcadia, a man society of
tasted of the bowel of a human victim mixed with the bowels Arcadia
to the
of animals, and having tasted it he was turned into a wolf, and Leopard
remained a wolf for nine years, when he changed back again ^"•^''''y °^
into a man if in the interval he had abstained from eating Africa,
human flesh.'' The tradition points to the existence of a
society of cannibal wolf-worshippers, one or more of whom
personated, and were supposed to embody, the sacred animal
for periods of nine years together. Their theory and practice
would seem to have agreed with those of the Human Leopard
Societies of western Africa, whose members disguise them-
selves in the skins of leopards with sharp claws of steel. In
that guise they attack and kill men in order to eat their
flesh or to extract powerful charms from their bodies.^
Their mode of gaining recruits is like that of the Greek
Wolf Society. When a visitor came to a village inhabited
by a Leopard Society, " he was invited to partake of food,
in which was mixed a small quantity of human flesh. The
guest all unsuspectingly partook of the repast, and was after-
wards told that human flesh formed one of the ingredients of
' the meal, and that it was then necessary that he should join
the society, which was invariably done." ^ As the ancient
Greeks thought that a man might be turned into a wolf, so
these negroes believe that he can be changed into a leopard ;
and, like the Greeks, some of them fancy that if the trans-
formed man abstains during his transformation from preying
' Plato, Republic, viii. p. 565 DB; West Africa, pp. 536-543 5 T. J.
Polybius, vii. 13; Pliny, Nat. hist. hWdxiAgt, The Sherbro and its Hi7iter-
viii. 81 ;' Varro, cited by Augustine, /)« /aK(f(London, igoij.pp. 153-159; com-
civitate Dei, xviii. 17 ; Pausanias, vi. pare R. H. Nassau, Fetichism in West
Z. 2 viii. 2. 3-6. Africa (London, 1904), pp. 200-203.
'2 Mary H. Kingsley, Travels in ' T. J. AUrlridge, <;;>.«■/■. p. 154.
84 THE KILLING OF THE DIVINE KING chap.
on his fellows he can regain his human shape, but that if he
once laps human blood he must remain a leopard for ever.^
Legend of The hypothesis that the ancient kings of Thebes and
formation Delphi had for their sacred animal the serpent or dragon, and
of Cadmus claimed kinship with the creature, derives some countenance
mraial^to fro*" "^^ tradition that at the end of their lives Cadmus and
serpents, his wife Harmonia quitted Thebes and went to reign over a
tribe of Encheleans or Eel-men in Illyria, where they were
both finally transformed into dragons or serpents.^ To the
primitive mind an eel is a water - serpent ;* it can hardly,
therefore, be an accident that the serpent -killer afterwards
reigned over a tribe of eel-men and himself became a serpent at
last. Moreover, according to one account, his wife Harmonia
was a daughter of the very dragon which he slew.* The
tradition would fit in well with the hypothesis that the dragon
or serpent was the sacred animal of the old royal house of
Thebes, and that the kingdom fell to him who slew his
predecessor and married his daughter. We have seen reason
to think that such a mode of succession to the throne was
Trans- common in antiquity.^ The story of the final transformation
"ftie'souis °^ Cadmus and Harmonia into snakes may be a relic of a
of the belief that the souls of the dead kings and queens of Thebes
transmigrated into the bodies of serpents, just as Caffre kings
turn at death into boa-constrictors or deadly black snakes.®
Indeed the notion that the souls of the dead lodge in serpents
is widely spread in Africa and Madagascar.'^ Other African
tribes believe that their dead kings and chiefs turn into lions,
leopards, hyaenas,pythons, hippopotamuses, or other creatures,
and the animals are respected and spared accordingly.® In
1 A. Bastian, Die deutsche Expedi- Cadmus slew. On the theory here
tion an der Loango-Kiiste, ii. 248. suggested this Euhemevistic version of
^ ApoIIodorus, iii. 5- 4 5 Strabo, vii. the story is substantially right.
7. 8, p. 326; Ovid, Metam. iv. 563- ^ See The Magic Art and the Evolu-
603 ; Hyginus, Fabulae, 6 ; Nicander, tion of Kings, ii. 268 sqq.
Theriaca, 607 sqq. ' David Leslie, Among the Zulus
^ A. van Gennep, Tabou et totS- ffl?2(/.<4?«afeK^fl^, Second Edition (Edin-
misme h Madagascar (Paris, 1904), burgh, 1875), p. 213. Compare H.
p. 326. Callaway, The Religious System of the
* Dercylus, quoted by a scholiast on Amazulu, Part II., pp. 196, 211.
Euripides, Phoenissae, 7 ; Fraginenta ' See Adonis, Attis, Osiris, Second
Mstoricorum Graecorum, ed. C. Miiller, Edition, pp. 73 sqq.
iv. 387. The writer rationalises the ^ D. Livingstone, Missionary
legend by representing the dragon as Travels and Researches in South
a, Theban man of that name whom Africa, p. 615 ; Miss A. Werner,
dead into
serpents.
II OCTENNIAL TENURE OF THE KINGSHIP 85
like manner the Semang and other wild tribes of the Malay
Peninsula imagine that the souls of their chiefs, priests, and
magicians transmigrate at death into the bodies of certain
wild beasts, such as elephants, tigers, and rhinoceroses, and
that in their bestial form the dead men extend a benign
protection to their living human kinsfolk.^ Even during their Kings
lifetime kings in rude society sometimes claim kinship with ^J,^™ ^(^'
the most formidable beasts of the country. Thus the royal the most
family of Dahomey specially worships the leopard ; some of ^^2^1
the king's wives are distinguished by the title of Leopard
Wives, and on state occasions they wear striped cloths
to resemble the animal.^ One king of Dahomey, on
whom the French made war, bore the name of Shark ;
hence in art he was represented sometimes with a shark's
body and a human head, sometimes with a human •
body and the head of a shark.^ The Trocadero Museum
at Paris contains the wooden images of three kings of
Dahomey who reigned during the nineteenth century, and
who are all represented partly in human and partly in animal
form. One of them, Guezo, bore the surname of the Cock,
and his image represents him as a man covered with feathers.
His son Guelel6, who succeeded him on the throne, was
surnamed the Lion, and his effigy is that of a lion rampant
with tail raised and hair on his body, but with human feet
and hands. Gueleld was succeeded on the throne by his
son Behanzin, who was surnamed the Shark, and his effigy
portrays him standing upright with the head and body of
a fish, the fins and scales being carefully represented, while
his arms and legs are those of a man.* Again, a king of
The Natives of British Central Africa I W. W. Skeat and C. O. Blagden,
(London, 1906), p. 64; L. Decle, Pagan Races of the Malay Peninsula
Three Years in Savage Africa (Lon- (London, 1906), ii. 194, 197, 221,
don, 1898), p. 74; J. Roscoe, "The 227, 305.
Bahima," journal of the Anthropolo- ^ A. B. Ellis, The Ewe-speaking
gical Institute, xxxvii. (1907) pp. loi Peoples of the Slave Coast, pp. "J^sq.
sq. ; Major J. A. Meldon, " Notes on ^ This I learned from Professor
the Bahima," Journal of the African F. von Luschan in the Anthropological
Society, No. 22 (January, 1907), pp. Museum at Berlin.
151-153; J. A. Chisholm, "Notes on ^ M. Delafosse, in La Nature, No.
the Manners and Customs of the 1086 (March 24th, 1894), pp. 262-266 ;
Winamwanga and Wiwa," Journal of J. G. Frazer, " Statues of Three
the African Society, No. 36 (July, Kings of Dahomey," j^/o«, viii. (1908)
1910), pp. 374, 375 ; P. Alois Ham- pp. 130-132. King Behanzin, sur-
berger, in ^Krtro/iJJ-, V. (1910) p. 802. named the Shark, is doubtless the
86
THE KILLING OF THE DIVINE KING
CHAP,
Benin was called Panther, and a bronze statue of him, now
in the Anthropological Museum at Berlin, represents him
with a panther's whiskers.^ Such portraits furnish an exact
parallel to what I conceive to be the true story of the
Minotaur. On the Gold Coast of Africa a powerful ruler is
commonly addressed as " O Elephant ! " or " O Lion ! " and
one of the titles of the king of Ashantee, mentioned at great
ceremonies, is borri, the name of a venomous snake.^ It has
been argued that King David belonged to a serpent family,
and that the brazen serpent, which down to the time of
Hezekiah was worshipped with fumes of burning incense,^
represented the old sacred animal of his house.* In Europe
the bull, the serpent, and the wolf would naturally be on the
list of royal beasts.
If the king's soul was believed to pass at death into the
sacred animal, a custom might arise of keeping live creatures
animal at of the species in captivity and revering them as the souls of
dead rulers. This would explain the Athenian practice of
keeping a sacred serpent on the Acropolis and feeding
it with honey cakes ; for the serpent was identified with
Erichthonius or Erechtheus, one of the ancient kings of
Athens, of whose palace some vestiges have been discovered
in recent times. The creature was supposed to guard the
citadel. During the Persian invasion a report that the
serpent had left its honey -cake untasted was one of the
strongest reasons which induced the people to abandon
Athens to the enemy ; they thought that the holy reptile had
forsaken the city.' Again, Cecrops, the first king of Athens,
King of Dahomey referred to by Pro-
fessor von Luschan (see the preceding
note).
1 The statue was pointed out to
me and explained by Professor F. von
Luschan.
2 A. B. Ellis, The Tshi-speaking
Peoples of the Gold Coast, pp. 205 sq.
3 2 Kings xviii. 4.
* W. Robertson Smith, "Animal
Worship and Animal TxCoes,,''' Journal
of Philology, ix. (1880) pp. 99 J?. Pro-
fessor T. K. Cheyne prefers to suppose
that the brazen serpent and the brazen
"sea" in the temple at Jerusalem were
borrowed from Babylon and represented
the great dragon, the impersonation of
the primaeval watery chaos. See En-
cyclopaedia Biblica, s.v. "Nehushtan,"
vol. i. coll. 3387. The two views are
perhaps not wholly irreconcilable. See
below, pp. Ill sq.
^ Herodotus, viii. 41 ; Plutarch, The-
mistocles, 10 ; Aristophanes, ZyjzV/rato,
758 j^., with the Scholium; Philostra-
t'^s, Imagi7zes,i\. 17. 6. Some said that
there were two serpents (Hesychius and
Photius, Lexicon, s.v. oiKovpbv dipiv).
For the identity of the serpent with
Erichthonius, see Pausanias, i. 24. 7 ;
Hyginus, Astronomica, ii . 13; Ter-
tullian, De spectaculis, 9 ; - compare
11 OCTENNIAL TENURE OF THE KINGSHIP 87
is said to have been half-serpent and half-man ;^ in art he is
represented as a man from the waist upwards, while the
lower part of his body consists of the coils of a serpent.^
It has been suggested that like Erechtheus he was identical
with the serpent on the Acropolis.^ Once more, we are told
that Cychreus gained the kingdom of Salamis by slaying a
snake which ravaged the island,* but that after his death he,
like Cadmus, appeared in the form of the reptile.^ Some
said that he was a man who received the name of Snake on
agcount of his cruelty.® Such tales may preserve reminis-
cences of kings who assumed the style of serpents in their
lifetime and were believed to transmigrate into serpents after
death. Like the dragons of Thebes and Delphi, the Athenian
serpent appears to have been conceived as a creature of the
waters ; for the serpent-man Erechtheus was identified with
the water-god Poseidon,'^ and in his temple, the Erechtheum,
where the serpent lived, there was a tank which went by the
name of " the sea of Erechtheus." ^
If the explanation of the eight years' cycle which I have The
adopted holds good for Thebes and Delphi, the octennial cadmus °
festivals held at these places probably had some reference and Har-
. ^ . 1 . . , monia at
to the sun and moon, and may have comprised a sacred xhebes
marriage of these luminaries. The solar character of Apollo, ™ay have
Philostratus, Vit. Apoll. vii. 24 ; and * ApoUodorus, iii. 12.7; Diodorus
for the identity of Erichthonius and Siculus, iv. 72 ; J. Tzetzes, Schol. on
Erechtheus,seeSchol. on Homer, 7/zarf, Lycophron, no, 175,451.
ii. 547; Etymologicum magnum, p. * Fausanias, i. 36. i. Another
371, J.w. 'Bpex9ei)s. According to some, version of the story was that Cychreus
the upper part of Erichthonius was bred a snake which ravaged the island
human and the lower part or only the and was driven out by Eurylochus,
feet serpentine. See Hyginus, Fabidae, after which Demeter received the
166; id., Astronomica, \\. 13; Schol. creature at Eleusis as one of her
on Plato, Timaeus, p. 23 D ; Eiymo- attendants (Hesiod, quoted by Strabo,
logicum magnum. I.e. ; Servius on ix. i. 9, p. 393).
Virgil, Georg. iii. 13. See further my ^ Stephanus Byzantius, s.v. Kuxpefos
notes on Pausanias i. 18. 2 and i. 26. ^^705 ; Eustathius, Commentary on
5, vol. ii. pp. 168 sqq., 330 sqq. Dionysius, 507, in Geografhi Graeci
1 ApoUodorus, iii. 14. I ; Aristo- minores, ed. C. Muller, ii. 314.
phanes. Wasps, 438. Compare J. '' Hesychius, s.v. 'Epcx^eiis ; Athen-
Tzetzes, Chiliades, v. 641. - agoras, Supplicatio pro Christianis, i ;
2 W. H. Roscher, Lexikon d. griech. [Plutarch], Vit. X. Orat. p. 843 B C ;
und rom. Mythologie, \\. 1019. Com- Corpus inscripiionum Atlicarum, i. 'iHo.
pare Euripides, /ffK, 1 163 J-??. 387, iii. Nos. 276, 805; compare
3 O. Immisch, in W. H. Roscher's Pausanias, i. 26. 5.
Lexikon d. griech. undrom. Mythologie, 8 ApoUodorus, iii. 14. i ; Herodotus,
ii. 1023. viii. 55; compare Pausanias, viii. 10. 4.
88 THE KILLING OF THE DIVINE KING chap.
been a whether original or adventitious, lends some countenance to
dramatic ^j^j^ ^j^^ 1^^^^ ^^ l^^^j^ Delphi and Thebes the god was
representa- ' ^ °
tion of apparently an intruder who usurped the place of an older
™™;o„» god or hero at the festival. At Thebes that older hero was
marriage t»
of the sun Cadmus. Now Cadmus was a brother of Europa, who
at'the'end appears to havc been a personification of the moon conceived
of the eight in the form of a cow.^ He travelled westward seeking his
years eye e. j^^^ sister till he came to Delphi, where the oracle bade him
give up the search and follow a cow which had the white
mark of the full moon on its flank ; wherever the cow fell
down exhausted, there he was to take up his abode and
found a city. Following the cow and the directions of the
oracle he built Thebes.^ Have we not here in another form
the myth of the moon pursued and at last overtaken by the
sun ? and the famous wedding of Cadmus and Harmonia, to
attend which all the gods came down from heaven,^ may it
not have been at once the mythical marriage of the great
luminaries and the ritual marriage of the king and queen of
Thebes masquerading, like the king and queen of Cnossus,
in the character of the lights of heaven at the octennial
festival which celebrated and symbolised the conjunction of
the sun and moon after their long separation, their harmony
after eight years of discord ? A better name for the bride
at such a wedding could hardly have been chosen than
Harmonia.
This This theory is supported by a remarkable feature of the
theory festival. At the head of the procession, immediately in front
confirmed ^ ' ^
by the of the Laurel-bearer, walked a youth who carried in his
cafsymbois hands a staff of olive-wood draped with laurels and flowers,
carried by To the top of the Staff was fastened a bronze globe, with
bearer^'^'^^ Smaller globcs hung from it ; to the middle of the staff were
at the attached a globe of medium size and three hundred and
festival of sixty-fivc purple ribbands, while the lower part of the staff
Laurel- ^3.3 swathed in a saffron pall. The largest globe, we are
told, signified the sun, the smaller the moon, and the smallest
' See above, p. 73. Hyginus.
2 Apollodorus, iii. 4. I sq. ; Pans- ^ ApoUodorus, iii. 4. 2 ; Euripides,
anias, ix. 12. 1 sq. ; Schol. on Homer, Phoenissae, 822 sq.% Pindar, Pyth.
Iliad, ii. 494 ; Hyginus, Fabulae, 178. iii. 155 sqq. ; Diodorus Siculus, v. 49.
The mark of the moon on the cow is I ; Pausanias, iii. 18. 12, ix. 12. 3 ;
mentioned only by Pausanias and Schol. on Homer, Iliad, ii. 494.
II OCTENNIAL TENURE OF THE KINGSHIP 89
the stars, and the purple ribbands stood for the course of
the year, being equal in number to the days comprised in it.'^
The choir of virgins who followed the Laurel-bearer singing
hymns ^ may have represented the Muses, who are said to
have sung and played at the marriage of Cadmus and Har-
monia ; down to late times the very spot in the market-place
was shewn where they had discoursed their heavenly music.^
We may conjecture that the procession of the Laurel-bear-
ing was preceded by a dramatic performance of the Slaying
of the Dragon, and that it was followed by a pageant repre-
sentative of the nuptials of Cadmus and Harmonia in the
presence of the gods. On this hypothesis Harmonia, the
wife of Cadmus, is only another form of his sister Europa,
both of them being personifications of the moon. Accord-
ingly in the Samothracian mysteries, in which the marriage
of Cadmus and Harmonia appears to have been celebrated,
it was Harmonia and not Europa whose wanderings were
dramatically represented.* The gods who quitted Olympus
to grace the wedding by their presence were probably
represented in the rites, whether celebrated at Thebes or in
Samothrace, by men and women attired as deities. In like
manner at the marriage of a Pharaoh the courtiers masquer-
aded in the likeness of the animal-headed Egyptian gods.^
Within historical times the great Olympic festival was
1 Proclus, quoted by Photius, Biblio- scene on the eastern frieze of the
iheca, p. 321, ed. Bekker. Parthenon represents the king and
2 Proclus / c queen of Athens about to take their
.„.,'',... „. places among the enthroned deities.
3 Pindar, Pyth. m. ISS sqq. ; Die- |^^ j^;^ ^^^^^^ ,. 2eus, Jupiter, and the
dorus Siculus V. 49- I ; Pausamas, ix. ^^^ „ classical Review, xviii. (1904)
12. 3; Schol. on Homer, Iliad, n. ^ ^^^ ^^ ^j^^ ^^^^^^ ^„ the frieze
494- appear to have been copied from the
^ Schol. on Euripides, Phoenissae, 7 Panathenaiac festival, it would seem, '
KoX vDv In iv Tri T^a/ioBp^KV tv^ovaiv <,„ Mj. Cook's hypothesis, that the
avT^v [scil. 'Apfioylav'i iy -rats io/yrats. sacred marriage of the King and Queen
According to the Samothracian account, ^^s celebrated on that occasion in
Cadmus in seeking Europa came to presence of actors who played the parts
Samothrace, and there, having been of gods and goddesses. In this con-
initiated into the mysteries, married nexion it may not be amiss to remem-
Harmonia(DiodorusSiculus, V. 48j-?.). ber that in the eastern gable of tlie
It is probable, though it cannot be Parthenon the pursuit of the moon by
proved, that the legend was acted in the sun was mythically represented by
the mystic rites. the horses of the sun emerging from
6 See Tke Magic Art and the Evolu- the sea on the one side, and the horses
Hon of Kings, ii. 133. Mr. A. B. of the moon plunging into it on the
Cook has suggested that the central other.
go
THE KILLING OF THE DIVINE KING
CHAP.
always held at intervals of four, not of eight, years. Yet it too
would seem to have been based on the octennial cycle. For
it always fell on a full moon, at intervals of fifty and of forty-
nine lunar months £.lternately.^ Thus the total number of
lunar months comprised in two successive Olympiads was
ninety-nine, which is precisely the number of lunar months
in the octennial cycle.^ It is possible that, as K. O. Miiller
conjectured,^ the Olympic games may, like the Pythian, have
originally been celebrated at intervals of eight instead of four
years. If that w^as so, analogy would lead us to infer that
the festival was associated with a mythical marriage of the sun
and moon. A reminiscence of such a marriage appears to
survive in the legend that Endymion, the son of the first
king of Elis, had fifty daughters by the Moon, and that
he set his sons to run a race for the kingdom at Olympia.*
For, as scholars have already perceived, Endymion is the
sunken sun overtaken by the moon below the horizon, and
his fifty daughters by her are the fifty lunar months of an
Olympiad or, more strictly speaking, of every alternate
Olympiad.^ If the Olympic festival always fell, as many
authorities have maintained, at the first full moon after the
summer solstice,^ the time would be eminently appropriate
for a marriage of the luminaries, since both of them might
then be conceived to be at the prime of their vigour.
It has been ingeniously argued by Mr. A. B. Cook ' that
the Olympic victors in the chariot -race were the lineal
successors of the old rulers, the living embodiments of Zeus,
1 Schol. on Pindar, Olymp. iii. 35
(20).
2 Compare Aug. Boeckh, on Pindar,
I.e., Explicationes, p. 138 ; L. Ideler,
Haiidbuch der mathematischen und
technischen Chronologie, i. 366 sq.; G.
F. Unger, " Zeitrechnung der Griechen
und Rbmer," in Iwan MiiUer's Hand-
buck der classischen Altertumswissen-
schaft, i. 605 sg. All these writers
recognise the octennial cycle at
Olympia.
3 K. O. yiVi\\t\,DieDorier,'^i\. 483;
compare id. i. 254 sg.
* Pausanias, v. i. 4.
^ Aug. Boeckh, I.e.; A. Schmidt,
Handbuch der griechischen Chronologie
(Jena, 1888), pp. 50 sqg. ; K. O.
Miiller, Die Vorier,'^ i. 438 ; W. H.
Roscher, Selene und Verwandtes, pp.
2 sq., 80 sq., loi.
^ See Aug. Boeckh and L. Ideler,
II. cc. More recent writers would date
it on the second full moon after the
summer solstice, hence in August or
the last days of July. See G. F.
Unger, I.e.; E. F. Bischoff, "De fastis
Graecorum antiquioribus," Leipziger
Studien zur classischen Philologie, vii.
(1884) pp. 347 sg.; Aug. Mommsen,
Uber die Zeit der Olympien (Leipsic,
1891); and my note on Pausanias, v.
9. 3 (vol. iii. pp. 488 sg.).
'■ A. B. Cook, " The European Sky-
God," Folk-lore.^ xv. (1904) pp. 398-
402.
II OCTENNIAL TENURE OF THE KINGSHIP 91
whose claims to the kingdom were decided by a race, as in female,
the legend of Endymion and his sons, and who reigned for a ™riJinaiiy
period of four, perhaps originally of eight years, after which have repre-
they had again, like Oenomaus, to stake their right to the zeus'and
throne on the issue of a chariot-race. Certainly the four- "era or
horse car in which they raced assimilated them to the sun- and Moon,
god, who was commonly supposed to drive through the sky ^°<J ''^^^
in a similar fashion ; ^ while the crown of sacred olive which divine king
decked their brows ^ likened them to the great god Zeus and queen
° ° for four or
himself, whose glorious image at Olympia wore a similar eight years.
wreath.^ But if the olive-crowned victor in the men's race
at Olympia represented Zeus, it becomes probable that J the
olive-crowned victor in the girls' race, which was held every
fourth year at Olympia in honour of Hera,^ represented in
like manner the god's wife ; and that in former days the two
together acted the part of the god and goddess in that sacred
marriage of Zeus and Hera which is known to have been
celebrated in many parts of Greece.® This conclusion is
confirmed by the legend that the girls' race was instituted
by Hippodamia in gratitude for her marriage with Pelops ; ^
for if Pelops as victor in the chariot-race represented Zeus,
his bride would naturally play the part of Hera. But under
the names of Zeus and Hera the pair of Olympic victors
would seem to have really personated the Sun and Moon,
who were the true heavenly bridegroom and bride of the
ancient octennial festival.^ In the decline of ancient civilisa-
tion the old myth of the marriage of the great luminaries
1 Rapp, in W. H. Roscher's Lexikon and dramatic parts played by the
d. griech. und rom. Mythologie, i. 2005 Olympic victors, male and female, as
sgq. representatives of the Sun and Moon,
2 Pausanias, V. 15. 3, with my note; and 1 had the pleasure of hearing
Schol. on Pindar, Ofymp. iii. 60. him expound the theory in a brilliant
^ Pausanias, V. 11. I. lecture delivered before the Classical
* Pausanias, v. 16. 2 sgj. Society of Cambridge, 28th February
^ See The Magic Art and the 191 1. The coincidence of two in-
Evolution of Kings, vol. ii. p. 143. dependent enquirers in conclusions,
* Pausanias, v. 16. 4. which can hardly be called obvious,
' Many years after the theory in the seems to furnish a certain confirmation
text was printed (for the present volume of their truth. In Mr. Cornford's case
has been long in the press) I accident- the theory in question forms part of
ally learned that my friend Mr. F. M. a more elaborate and comprehensive
Cornford, Fellow and Lecturer of hypothesis as to the origin of the
Trinity College, Cambridge, had quite Olympic games, concerning which I
independently arrived at a similar con- must for the present suspend my judg-
clusion with regard to the mythical ment.
92
THE KILLING OF THE DIVINE KING
CHAP.
was revived by the crazy fanatic and libertine, the emperor
Heliogabalus, who fetched the image of Astarte, regarded as
the moon-goddess, from Carthage to Rome and wedded it
to the image of the Syrian sun-god, commanding all men at
Rome and throughout Italy to celebrate with joy and
festivity the solemn nuptials of the God of the Sun with the
Goddess of the Moon.^
§ 5. Funeral Games
But a different and at first sight inconsistent explanation
of the Olympic festival deserves to be considered. Some of
the ancients held that all the great games of Greece — the
Olympic, the Nemean, the Isthmian, and the Pythian — were
funeral games celebrated in honour of the dead.^ Thus the
Olympic games were supposed to have been founded in
honour of Pelops,^ the great legendary hero, who had a
sacred precinct at Olympia, where he was honoured above
all the other heroes and received annually the sacrifice of
a black ram.* Once a year, too, all the lads of Peloponnese
are said to have lashed themselves on his grave at Olympia,
till the blood streamed down their backs as a libation to the
departed hero.^ Similarly at Roman funerals the women
scratched their faces till they bled for the purpose, as Varro
tells us, of pleasing the ghosts with the sight of the flowing
blood.® So, too, among the aborigines of Australia mourners
sometimes cut and hack themselves and allow the streaming
blood to drip on the dead body of their kinsman or into the
grave.'^ Among the eastern islanders of Torres Straits in
like manner youths who had lately been initiated and girls
who had attained to puberty used to have the lobes of their
ears cut as a mourning ceremony, and the flowing blood was
' Herodian, v. 6. 3-5.
''■ Clement of Alexandria, Protrept.
ii. 34, p. 29, ed. Potter. The follow-
ing account of funeral games is based
on my note on Pausanias i. 44. 8 (vol.
ii. pp. S49 -f?-). Compare W. Ridge-
way, The Origin of Tragedy (Cam-
bridge, 1910), pp. 32 sqq.
3 Clement of Alexandria, I.e.
* Pausanias, v. 13. I sq.
^ Scholiast on Pindar, Olyinp. i. 146.
8 Varro, cited by Servius, on Virgil,
Aen. iii. 67.
^ F. Bonney, " On some Customs
of the Aborigines of the River Darling,"
Journal of the Anthropological Institute,
xiii. (1884) pp. 134 sq. ; Spencer and
Gillen, Native Tribes of Central Aus-
tralia, pp. 507, 509 sq. ; (Sir) G. Grey,
Journals of Two Expeditions of Dis-
covery in North ■ West and Western
Australia (London, 1841), ii. 332.
11 FUNERAL GAMES 93
allowed to drip on the feet of the corpse as a mark of pity
or sorrow; moreover, young adults of both sexes had patterns
cut in their flesh with a sharp shell so that the blood fell on
the dead body.^ The similarity of these savage rites to the
Greek custom observed at the grave of Pelops suggests that
the tomb was not a mere cenotaph, but that it contained the
actual remains of the dead hero, though these have not been
discovered by the German excavators of Olympia. In like
manner the Nemean games are said to have been celebrated
in honour of the dead Opheltes, whose grave was shewn at
Nemea.^ According to tradition, the Isthmian games were
instituted in honour of the dead Melicertes, whose body had
been washed ashore at the Isthmus of Corinth. It is said
that when this happened a famine fell upon the Corinthians,
and an oracle declared that the evil would not cease until
the people paid due obsequies to the remains of the drowned
Melicertes and honoured him with funeral games. The
Corinthians complied with the injunction for a short time ;
but as soon as they omitted to celebrate the games, the
famine broke out afresh, and the oracle informed them that
the honours paid to Melicertes must be eternal.^ Lastly,
the Pythian games are said to have been celebrated in
honour of the dead dragon or serpent Python.*
These Greek traditions as to the funeral origin of the The
great games are strongly confirmed by Greek practice in ^^jj'^'^g''™^^
historical times. Thus in the Homeric age funeral games, by Greek
including chariot-races, foot-races, wrestling, boxing, spear- pJ^^j^"^^'
throwing, quoit-throwing, and archery, were celebrated in historical
honour of dead kings and heroes at their barrows.^ In the g^eswere
fifth century before Christ, when Miltiades, the victor of instituted
Marathon, died in the Thracian Chersonese, the people h°onour
offered sacrifices to him as their founder and instituted '° ™any
1 Reports of the Cambridge Anthro- i. 44. 8 ; Apollodorus, iii. 4. 3 ;
pological Expedition to Torres Straits, Zenobius, iv. 38 ; Clement of Alex-
vi. (Cambridge, 1908) pp. 135, 154. andria, I.e.; J. Tzetzes, Scholia on
2 Hyginus, Fabulae, 74 ; Apollo- Lycophron, 107, 229 ; Scholia on
dorus, iii. 6. 4; Schol. on Pindar, Euripides, Medea, 1284; Hyginus,
Pyth., Introduction; Pausanias, ii. 15. Fabulae, 2.
2 sq. ; Clement of Alexandria, Pro- * Clement of Alexandria, I.e. ;
trept. ii. 34, p. 29, ed. Potter. Hyginus, Fabulae, 140.
3 Scholiast on Pindar, Isthm., Intro- ^ Homer, Iliad, xxiii. 255 sqq., 629
duction, p. 5l4,ed. Boeckh; Pausanias, sqq., 651 sqq.
94 THE KILLING OF THE DIVINE KING chap
famous equestrian and athletic games in his honour, in which no
Greece citizen of Lampsacus was allowed to contend.-' Near the
theatre at Sparta there were two graves ; one contained the
bones of the gallant Leonidas which had been brought back
from the pass of Thermopylae to rest in Spartan earth; the
other held the dust of King Pausanias, who commanded the
Greek armies on the great day when they routed the Persian
host at Plataea, but who lived to tarnish his laurels and to
die a traitor's death. Every year speeches were spoken
over these graves and games were held in which none but
Spartans might compete.^ Perhaps in the case of Pausanias
the games were intended rather to avert his anger than
to do him honour ; for we are told that wizards were fetched
even from Italy to lay the traitor's unquiet ghost.^ Again,
when the Spartan general Brasidas, defending Amphipolis
in Thrace against the Athenians, fell mortally wounded
before the city and just lived, like Wolfe on the Heights of
Abraham, to learn that his men were victorious, all the
allies in arms followed the dead soldier to the grave ; and
the grateful citizens fenced his tomb about, sacrificed to
him as a hero, and decreed that his memory should be
honoured henceforth with games and annual sacrifices.*
So, too, when Timoleon, the saviour of Syracuse, died in
the city which he had delivered from tyrants within and
defended against enemies without, vast multitudes of men
and women, crowned with garlands and clad in clean
raiment, attended all that was mortal of their benefactor
to the funeral pyre, the voices of praise and benedic-
tion mingling with the sound of lamentations and sobs ;
and when at last the bier was laid on the pyre a herald
chosen for his sonorous voice proclaimed that the people
of Syracuse were burying Timoleon, and that they would
honour him for all time to come with musical, equestrian,
and athletic games, because he had put down the tyrants,
conquered the foreign foe, rebuilt the cities that had been
laid waste, and restored their free constitutions to the
Sicilians.^ In dedicating the great Mausoleum at Hali-
1 Herodotus, vi. 38. dicta, 17.
2 Pausanias, iii. 14. i. * Thucydides, v. 10 sq.
^ Plutarch, De sera numinis vin- ^ Plutarch, Timoleon, 39.
II FUNERAL GAMES 95
carnassus to the soul of her dead husband Mausolus, his
widow Artemisia instituted a contest of eloquence in his
memory, prizes of money and other valuables being offered
to such as should pronounce the most splendid panegyrics
on the departed. Isocrates himself is said to have entered
for the prize but to have been vanquished by his pupil
Theopompus.^ Alexander the Great prepared to pay honour
to his dead friend Hephaestion by celebrating athletic and
musical contests on a greater scale than had ever been
witnessed before, and for this purpose he actually assembled
three thousand competitors, who shortly afterwards contended
at the funeral games of the great conqueror himself^
Nor were the Greeks in the habit of instituting games in The ,
honour only of a few distinguished individuals ; they some- ins^ftute/°
times established them to perpetuate the memory or to appease games in
the ghosts of large numbers of men who had perished on the on^'^e
field of battle or been massacred in cold blood. When the numbers
Carthaginians and Tyrrhenians together had beaten the who had
Phocaeans in a sea-fight, they landed their prisoners near P^"^''^'^ '"
Agylla in Etruria and stoned them all to death. After that, massacre.
whenever the people of Agylla or their oxen or their sheep
passed the scene of the massacre, they were attacked by a
strange malady, which distorted their bodies and deprived
them of the use of their limbs. So they consulted the
Delphic oracle, and the priestess told them that they must
offer great sacrifices to the dead Phocaeans and institute
equestrian and athletic games in their honour,^ no doubt
to appease the angry ghosts of the murdered men, who
were supposed to be doing the mischief. At Plataea
down to the second century of our era might be seen the
graves of the men who fell in the great battle with the
Persians. Sacrifices were offered to them every year with
great solemnity. The chief magistrate of Plataea, clad in
a purple robe, washed with his own hands the tombstones
and anointed them with scented oil. He slaughtered a black
bull over a burning pyre and called upon the dead warriors
to come and partake of the banquet and the blood. Then
filling a bowl of wine and pouring a libation he said, " I drink
1 Aulus Gellius, x. l8. 5 sq. ^ Arrian, vii. 14. 10.
3 Herodotus, i. 167.
96 THE KILLING OF THE DIVINE KING chap.
to the men who died for the freedom of Greece." Moreover,
games were celebrated every fourth year in honour of these
heroic dead, the principal prizes being offered for a race in
armour.^ At Athens funeral games were held in the Academy
to commemorate the men slain in war who were buried in the
neighbouring Ceramicus, and sacrifices were offered to them
at a pit : the games were superintended and the sacrifices
offered by the Polemarch or minister of war.^
Funeral Similar honours have been paid to the spirits of the
hare^been departed by many other peoples both ancient and modern,
celebrated Thus in antiquity the Thracians burned or buried their dead,
0° the°dead ^"^ having raised mounds over their remains they held games
by other of all kinds on the spot, assigning the principal prizes to
bothfn victory in single combat.^ At Rome funeral games were
ancientand celebrated and gladiators fought in honour of distinguished
times. men who had just died. The games were sometimes held in
the forum. Thus in the year 216 B.C., when Marcus Aemilius
Lepidus died, who had been twice consul, his three sons
celebrated funeral games in the forum for three days, and
two-and-twenty pairs of gladiators fought on the occasion.*
Again, in the year 200 B.C. funeral games were held for four
days in the forum, and five-and-twenty pairs of gladiators
fought in honour of the deceased M. Valerius Laevinus, the
expense of the ceremonies being defrayed by the two sons of
the dead man.® Once more, when the Pontifex Maximus,
Publicius Licinius Crassus, died at the beginning of the year
183 B.C., funeral games were celebrated in his honour for
three days, a hundred and twenty gladiators fought, and the
ceremonies concluded with a banquet, for which the tables
were spread in the forum.'' These games and combats were
doubtless intended to please and soothe the ghost of the
recently departed, just as we saw that Roman women lacer-
ated their faces for a similar purpose. Similarly, when the
Southern Nicobarese dig up the bones of their dead, clean
them, and bury them again, they hold a feast at which sham-
fights with quarter-staves take place " to gratify the departed
1 Plutarch, Aristides, 21 ; Strabo, Aristotle, Constitution of Athens, 58.
ix. 2. 31, p. 412; Pausanias, ix. 2. ' Herodotus, v. 8.
5 sq. * Livy, xxiii. 30. 15.
^ Philostratus, Vit. Sophist, ii. 30 ; ^ Livy, xxxi. 50. 4.
Heliodorus, Aethiopica, i. 17 ; compare ^ Livy, xxxix. 46. 2 sq.
II FUNERAL GAMES 97
spirit." ^ In Futuna, an island of the South Pacific, when a
death has taken place friends express their grief by cutting
their faces, breast, and arms with shells, and at the funeral
festival which follows pairs of boxers commonly engage in
combats by way of honouring the deceased.^ In Laos, a
province of Siam, boxers are similarly engaged to bruise
each other at the festival which takes place when the remains
of a chief or other important person are cremated. The
festival lasts three days, but it is while the pyre is actually
blazing that the combatants are expected to batter each
other's heads with the utmost vigour.^ Among the Kirghiz
the anniversary of the death of a rich man is celebrated with
a great feast and with horse-races, shooting-matches, and
wrestling-matches. It is said that thousands of sheep and
hundreds of horses, besides slaves, coats of mail, and a great
many other objects, are sometimes distributed as prizes
among the winners.* The Bashkirs, a Tartar people of
mixed extraction, bury their dead, and always end the
obsequies with horse-races.^ Among some of the North
American Indians contests in running, shooting, and so forth
formed part of the funeral celebration.^
The Bedouins of the Sinaitic peninsula observe a great Funeral
annual festival at the grave of the prophet Salih, and camel- g^™^^
° r r > among the
races are included in the ceremonies. At the end of the races a Bedouins
procession takes place round the prophet's grave, after which ^h^pe™p]"f
the sacrificial victims are led to the door of the mortuary of the
chapel, their ears are cut off, and the doorposts are smeared ^"'^^"^■
with their streaming blood.' The custom of holding funeral
1 Census of India, igoi, vol. iii., von Stenin, " Die Kirgisen des Kreises
The Andaman and Nicobar Islands, by Saissanak im Gebiete von Ssemipala-
Lieut.-Col. Sir Richard C. Temple tinsk," Globus, Ixix. (1906) p. 228.
(Calcutta, 1903), p. 209. * T. de Pauly, Description et/ino-
2 Letter of the missionary Chevron, graphiqtie des feuples de la Russie (St.
\a. Annates de la Propagation de la Foi, Petersburg, 1862), Feuples ouralo-
XV. (1843) pp. 40 sq. altdiques, p. 29.
2 E. Aymonier, Voyage dans le Laos " Charlevoix, Histoire de la Nouvelle
(Paris, 1895 -1897), ii. 325 sq. ; C. France l(?3.xv-,, 1744), vi. in.
Bock, Temples and Elephants (London, ^ I. Goldziher, Muhammedanische
1884), p. 262. Studien (Halle a. S., 1888-1890), ii.
* A. de Levchine, Description des 328 sq. However, Prof. Goldziher be-
hommes et des steppes des Kirghiz- lieves that the festival is an ancient
Kazaks ou Kirghiz ■ Kaisaks (Paris, heathen one which has been subse-
1840), pp. 367 sq. ; H. Vambery, Das quently grafted upon the tradition of
Tiirkenvolk (Leipsic, 1885), p. 255 ; P. the orthodox prophet Salih.
PT. Ill H
98 THE KILLING OF THE DIVINE KING chap.
games in honour of the dead appears to be common among
the people of the Caucasus. Thus in Circassia the anniversary
of the death of a distinguished warrior or chief is celebrated
for years with horse-races, foot-races, and various kinds of
martial and athletic exercises, for which prizes are awarded
to the successful competitors.^ Among the Chewsurs, another
people of the Caucasus, horse-races are held at the funeral of
a rich man, and prizes of cattle and sheep are given to the
winners; poorer folk content themselves with a competition in
shooting and with more modest prizes. Similar celebrations
take place on the anniversary of the death.^ In like manner
shooting-matches form a feature of an annual Festival of All
Souls, when the spirits of departed Chewsurs are believed to
revisit their old village. Adults and children alike take part
in the matches, the adults shooting with guns and the children
with bows and arrows. The prizes consist of loaves, stock-
ings, gloves, and so forth.^ Among the Abchases, another
people of the Caucasus, two years after a death a memorial
feast is held in honour of the deceased, at which animals
are killed and measures taken to appease the soul of the
departed. For they believe that if the ghost is discontented
he can injure them and their property. The horse of the
deceased figures prominently at the festival. After the guests
have feasted at a long table spread in the open air, the young
men perform evolutions on horseback which are said to recall
the tournaments of the Middle Ages, and children of eight
or nine years of age ride races on horseback.*
Games Thus it appears that many different peoples have been
hdd'fn'^'^"^ in the habit of holding games, including horse-races, in honour
honour of the dead ; and as the ancient Greeks unquestionably did
famouT ^° within historical times for men whose existence is as little
man might open to question as that of Wellington and Napoleon, we
assume the cannot dismiss as improbable the tradition that the Olympic
1 J. Potocki, Voyage dans les steps fiir allgemeine Erdkunde, Neue Folge,
d Astrakhan et du Caucase (Paris, ii. (1857) p. 77.
1829), i. 27s sq.; Edmund Spencer, , „ „ , ,,t, v •••
Travels in Circassia, Krim Tartary, ^- "■ ?^^"' ^f^'^'^. ^nschau-
etc. (London, 1836) ii. 399- p^" "°^, Totengedachtn.sfe.er der
2 G. Radde, Die Chews'uren und Chewsuren. Globus, Ixxvi. (1899) pp.
ihr Land (Cassel, 1878), pp. 95 sq. ; "'
Prince Eristow, "Die Pschawen und * N. v. Seidlitz, "Die Abchasen,"
Chewsurier im Kaukasus," Zeitschrift Globus, Ixvi. (1S94) pp. 42 sq.
II FUNERAL GAMES 99
and perhaps other great Greek games were instituted to character
commemorate real men who once lived, died, and were buried ^J^ ^'^^^'
on the spot where the festivals were afterwards held. When
the person so commemorated had been great and powerful
in his lifetime, his ghost would be deemed great and powerful
after death, and the games celebrated in his honour might
naturally attract crowds of spectators. The need of pro-
viding food and accommodation for the multitude which
assembled on these occasions would in turn draw numbers
of hucksters and merchants to the spot, and thus what in
its origin had been a solemn religious ceremony might
gradually assume more and more the character of a fair,
that is, of a concourse of people brought together mainly
for purposes of trade and amusement. This theory might
account for the origin not only of the Olympic and other
Greek games, but also for that of the great fairs or public
assemblies of ancient Ireland which have been compared, not
without reason, to the Greek games. Indeed the two most The
famous of these Irish festivals, in which horse-races played a p'.^^* '"*
prominent part, are actually said to have been instituted in TaiUtin
honour of the dead. Most celebrated of all was the fair of q^^^^
Tailltiu or Tailltin, held at a place in the county of Meath in which
which is now called Teltown on the Blackwater, midway p°ayedr'^^
between Navan and Kells. The festival lasted for a fortnight prominent
before Lammas (the first of August) and a fortnight after it. f^^^' ^^^
Amons; the manly sports and contests which formed a leading have been
,,,., ,,,, ..,, T, instituted
feature of the fair horse-races held the principal place. But in honour
trade was not neglected, and among the wares brought to °f *^
market were marriageable women, who, according to a
tradition which survived into the nineteenth century, were
bought and sold as wives for one year. The very spot where
the marriages took place is still pointed out by the peasantry ;
they call it " Marriage Hollow." Multitudes flocked to the fair
not only from all parts of Ireland, but even from Scotland ;
it is officially recorded that in the year 1 169 A.D. the horses
and chariots alone, exclusive of the people on foot, extended
in a continuous line for more than six English miles, from
Tailltin to Mullach-Aiti, now the Hill of Lloyd near Kells.
The Irish historians relate that the fair of Tailltin was
instituted by Lug in honour of his foster-mother Tailltiu,
loo THE KILLING OF THE DIVINE KING chap.
whom he buried under a great sepulchral mound on the
spot, ordering that a commemorative festival with games and
sports should be celebrated there annually for ever.'^ The
other great fair of ancient Ireland was held only once in
three years at Carman, now called Wexford, in Leinster. It
began on Lammas Day (the first of August) and lasted six
days. A horse-race took place on each day of the festival.
In different parts of the green there were separate markets
for victuals, for cattle and horses, and for gold and precious
stuffs of the merchants. Harpers harped and pipers piped
for the entertainment of the crowds, and in other parts of
the fair bards recited in the ears of rapt listeners old
romantic tales of forays and cattle-raids, of battles and
murders, of love and courtship and marriage. Prizes were
awarded to the best performers in every art. In the Book
of Ballymote the fair of Carman or Garman is said to have
been founded in accordance with the dying wish of a chief
named Garman, who was buried on the spot, after begging
that a fair of mourning {aenach n-guba) should be instituted
for him and should bear his name for ever. " It was con-
sidered an institution of great importance, and among the
blessings promised to the men of Leinster from holding it
and duly celebrating the established games, were plenty of
corn, fruit and milk, abundance of fish in their lakes and
rivers, domestic prosperity, and immunity from the yoke of
any other province. On the other hand, the evils to follow
from the neglect of this institution were to be failure and
early greyness on them and their kings." ^
Nor were these two great fairs the only ancient Irish
festivals of the sort which are reported to have been founded
in honour of the dead. The annual fair at Emain is said to
have been established to lament the death of Queen Macha
' (Sir) John Rhys, Celtic Heathendom of games, athletic exercises, sports, and
(London, 1888), pp. 409 sq. ; H. pastimes of all kinds" (P. W. Joyce,
d'Arbois de Jubainville, Cours de lit- op. cit. ii. 438). The Irish name is
tirature celtique, vii. (Paris, 1895) pp. Tailltiu, genitive Taillten, accusative
309 sqq. ; P. W. Joyce, Social History and dative Tailltitt (Sir J. Rhys, of.
of Ancient Ireland {LonAoa, 1903), ii. cit. p. 409 note ^).
438 jj'y. " The oe«ac/z or fair was an ^ (Sir) John Rhys, Celtic Heathen-
assembly of the people of every grade dom, p. 411 ; H. d'Arbois de Jubain-
without distinction ; it was the most ville, Cours de littirature celtique, vii.
common kind of large public meeting, 313 sqq. ; P. W. Joyce, Social History
and its main object was the celebration 0/ Ancient Ireland, ii. 434 j-jr., 441 sqq.
n FUNERAL GAMES loi
of the Golden Hair, who had her palace on the spot.^ In originated
short " most of the great meetings, by whatever name known, games"'''
had their origin in funeral games. Tara, Tailltenn, Tlachtga,
Ushnagh, Cruachan, Emain Macha and other less prominent
meeting-places, are well known as ancient pagan cemeteries,
in all of which many illustrious semi-historical personages
were interred : and many sepulchral monuments remain in
them to this day." ^ " There was a notion that Carman
was a cemetery, that there kings and queens had been
buried, and that the games and horse-races, which formed
the principal attraction of the fair, had been instituted in
honour of the dead folk on whose graves the feet of the
assembled multitude were treading. The same view is taken
of the fairs of Tailltiu and Cruachan : Tailltiu and Cruachan
were cemeteries before they served periodically as places of
assembly for business and pleasure." ^ The tombs of the
first kings of Ulster were at Tailltin.*
If we ask whether the tradition as to the funeral origin The
of these great Irish fairs is true or false, it is important to f^rs'were
observe the date at which they were commonly celebrated, held on
The date was the first of August, or Lugnasad, that is, the August °
nasad or games of Lug, as the day is still called in every part (Lammas),
of Ireland.^ This was the date of the great fair of Cruachan ® seelns to
as well as of Tailltin and Carman. Now the first of August ^^^^ ^i^™
is our Lammas Day, a name derived from the Anglo-Saxon harvest
hlafmaesse, that is, " Loaf-mass " or " Bread-mass," and the f^''™^ .°f
r r , 1 ■ ■ r firSt-frmtS.
name marks the day as a mass or feast of thanksgivmg for
the first-fruits of the corn-harvest, which in England and
Ireland usually ripen about that time. The feast " seems
to have been observed with bread of new wheat, and there-
fore in some parts of England, and even in some near Oxford,
the tenants are bound to bring in wheat of that year to their
lord, on or before the first of August." '^ But if the festival
of the first of August was in its origin an offering of the
1 P. W. Joyce, oJ>. cit. ii. 435. * P. W. Joyce, op. cit. ii. 389, 439.
^ P. W. Joyce, op. cit. ii. 434. ^ (Sir) J. Rhys, Celtic Heathendom,
Compare (Sir) J. Rhys, Celtic Heathen- p. 410.
dom, p. 411. ' (Sir) J. Rhys, Celtic Heathendom,
3 H. d'Arbois de Jubainville, Cours pp. 411 sq., quoting the substance of
de littirature celtique, vii. 313. a note by Thos. Hearne, in his edition
^ H. d'Arbois de Jubainville, op. of Robert of Gloucester's Chronicles
cit. vii. 310. (Oxford, 1724), p. 679. As to the
102 THE KILLING OF THE DIVINE KING chap.
first-fruits of the corn-harvest, we can easily understand the
great importance which the ancient Irish attached to it, and
why they should have thought that its observance ensured a
plentiful crop of corn as well as abundance of fruit and milk
and fish, whereas the neglect of the festival would entail the
failure of these things and cause the hair of their kings to
turn prematurely grey.^ For it is a widespread custom
among primitive agricultural peoples to offer the first-fruits
of the harvest to divine beings, whether gods or spirits,
before any person may eat of the new crops,^ and wherever
such customs are observed we may assume that an omission
to offer the first-fruits must be supposed to endanger the
crops and the general prosperity of the community, by
exciting the wrath of the gods or spirits, who conceive
themselves to be robbed of their dues. Now among the
divine beings who are thus propitiated the souls of dead
ancestors take in many tribes a prominent or even exclusive
place, and that these ancestors are not creations of the
mythical fancy but were once men of flesh and blood is some-
times demonstrated by the substantial evidence of their skulls,
to which the offerings are made and in which the spirits are
supposed to take up their abode for the purpose of partaking
of the food presented to them. Sometimes the ceremony is
designated by the expressive name of " feeding the dead." ^
If the All this tends to support the traditional explanation
tos'werV °f "^^ great Irish fairs held at the beginning of August,
instituted when the first corn is ripe ; for if these festivals were
ofthedead, indeed celebrated, as they are said to have been, at ceme-
wecan teries where kings and other famous men were buried, and
why their if the horse-races and other games, which formed the most
observance prominent feature of the celebrations, were indeed instituted,
was sup-
posed to as they are said to have been, in honour of dead men and
^lenr f women, we can perfectly understand why the observance
corn, fruit, of the fcstivals and the games was supposed to ensure a
fi^sh'' ^""^ plentiful harvest and abundance of fruit and fish, whereas
the neglect to telebrate them was believed to entail the
derivation of the word see iV«je/ ^«^/w/2 ' See above, p. 1 00.
Dictionary {OxioxA, 1888- ) and W. ^ gee The Golden Bough, Second
'W.SkeaXjEtymologicalDicHonaryofthe Edition, ii. 4S9 i??.
English Language [OxioxA, iijio), s.v. ' See The Golden Bough, Second
"Lammas." Edition, ii. 460, 463, 464 sq.
" FUNERAL GAMES 103
failure of these things. So long as the spirits of the dead
men and women, who were buried on the spot, received the
homage of their descendants in the shape of funeral games
and perhaps of first-fruits, so long would they bless their
people with plenty by causing the earth to bring forth
its fruits, the cows to yield milk, and the waters to swarm
with fish ; whereas if they deemed themselves slighted and
neglected, they would avenge their wrongs by cutting off
the food supply and afflicting the people with dearth and
other calamities. Among these threatened calamities the
premature greyness of the kings is specially mentioned,
and was probably deemed not the least serious ; for we
have seen that the welfare of the whole people is often
deemed to be bound up with the physical vigour of the
king, and that the appearance of grey hairs on his head and
wrinkles on his face is sometimes viewed with apprehension
and proves the signal for putting him to death.^ Similarly
the Abchases of the Caucasus imagine that if they do not
honour a dead man by horse-races and other festivities, his
ghost will be angry with them and visit his displeasure on
their persons and their property.^ In this connexion it is
significant that the celebration of the Isthmian games at
Corinth in honour of the dead Melicertes is said to have
been instituted for the purpose of staying a famine, and that
the intermission of the games was immediately followed by
a fresh visitation of the calamity.' Analogy suggests that
the famine may have been ascribed to the anger of the
ghost of Melicertes at the neglect of his funeral honours.
Thus on the whole the theory of the funeral origin of But the
the great Greek games is supported not only by Greek fj)g°f^jj°'^
tradition and Greek custom but by the evidence of parallel origin
customs observed in many lands. Yet the theory seems Olympic
hardly adequate to explain all the features in the legends of games does
the foundation and early history of the Olympic games. ^{J'the^ ^'"
For if these contests were instituted merely to please and pro- legends
pitiate the soul of a prince named Pelops who was buried with them.
on the spot, what are we to make of the tradition that the
foot-race was founded in order to determine the successor to
1 See above, pp. 14 sqq., 21, 27, 33, 36 sq.
2 See above, p. 98. ^ See above, p. 93.
104
THE KILLING OF THE DIVINE KING
CHAP.
the kingdom ? ^ or of the similar, though not identical, tradi-
tion that the kingdom and the hand of the king's daughter
were awarded as the prize to him who could vanquish the
king in a chariot race, while death was the penalty inflicted
on the beaten charioteer?^ Such legends can hardly have
been pure fictions ; they probably reflect some real custom
Suggested observed at Olympia. We may perhaps combine them with
the°origin '^'^ tradition of the funeral origin of the games by supposing
that victory in the race entitled the winner to reign as a
divine king, the embodiment of a god, for a term of years,
whether four or eight years according to the interval between
successive celebrations of the festival ; that when the term
had expired the human god must again submit his title to
the crown to the hazard of a race for the purpose of proving
that his bodily vigour was unimpaired ; that if he failed to
do so he lost both his kingdom and his life ; and lastly that
the spirits of these divine kings, like those of the divine
kings of the Shilluk, were worshipped with sacrifices at their
graves and were thought to delight in the spectacle of the
games which reminded them of the laurels they had them-
selves won long ago, amid the plaudits of a vast multitude,
in the sunshine and dust of the race-course, before they
joined the shadowy company of ghosts in the darkness and
silence of the tomb. The theory would explain the existence
of the sacred precinct of Pelops at Olympia, where the black
rams, the characteristic offerings to the dead,^ were sacrificed
to the hero, and where the young men lashed themselves till
the blood dripped from their backs on the ground — a sight
well-pleasing to the grim bloodthirsty ghost lurking unseen
below. Perhaps, too, the theory may explain the high
mound, at some distance from Olympia, which passed for
the grave of the suitors of Hippodamia, to whose shades
Pelops is said to have sacrificed as to heroes every year.*
It is possible that the men buried in this great barrow were
not, as tradition had it, the suitors who contended in the
' Pausanias, v. i. 4, v. 8. i.
2 ApoUodorus, Bibliotheca, pp. 183-
185 ed. R. Wagner {Epitoma, ii. 3-9) ;
Diodorus Siculus, iv. 73 ; Hyginus,
Fabulae, 84 ; Schol. on Pindar, Olymp.
i. 114 ; Servius on Virgil, Georg.
iii. 7- See The Magic Art and the
Evolution of Kings f ii. 299 sq.
3 Strabo, vi. 3. 9, p. 284 ; K. O.
Miiller, Aeschylos Eumeniden (Gbttin-
gen, 1833), p. 144.
^ Pausanias, vi. 21. 9-11.
Ji FUNERAL GAMES 105
chariot-race for the hand of Hippodamia and being defeated
were slain by her relentless father ; they may have been men
who, like Pelops himself, had won the kingdom and a bride
in the chariot-race, and, after enjoying the regal dignity and
posing as incarnate deities for a term of years, had been
finally defeated in the race and put to death.
Whatever may be thought of these speculations, the great The
Olympic festival cannot have been, like our Lammas, a °'ympic
^ ^ games not
harvest festival : the quadrennial period of the celebration and a Harvest
the season of the year at which it fell, about halfway between but based
the corn-reaping of early summer and the vintage of mid- 0° astro-
autumn, alike exclude the supposition and alike point to considera-
an astronomical, not an agricultural, basis of the solemnity. t'°°s-
Accordingly we seem driven to conclude that if the winners,
male and female, in the Olympic games indeed represented
divinities, these divinities must have been personifications
of astronomical, not agricultural, powers ; in short that the
victors posed as embodiments of the Sun and Moon, then at
the prime of their radiant power and glory, whose meeting
in the heavenly bridechamber of the sky after years of
separation was mimicked and magically promoted by the
nuptials of their human representatives on earth.
8 6. The Slaughter of the Dragon
In the foregoing discussion it has been suggested that wide-
Delphi, Thebes, Salamis, and Athens were once ruled by^^''^^'^,
kings who had, in modern language, a serpent or dragon for the
their crest, and were believed to migrate at death into the o/^a^^'eat
bodies of the beasts. But these legends of the dragon admit dragon.
of another and, at first sight at least, discrepant explanation.
It is difficult to separate them from those similar tales of the
slaughter of a great dragon which are current in many lands,
and have commonly been interpreted as nature-myths, in
other words, as personifications of physical phenomena. Of
such tales the oldest known versions are the ancient Baby-
Ionian and the ancient Indian. The Babylonian myth relates J*^^ , .
' ^ Babylonian
how in the beginning the mighty god Marduk fought and story of the
killed the great dragon Tiamat, an embodiment of the^^^^fj°y
primaeval watery chaos, and how after his victory he created Marduk is
io6 THE KILLING OF THE DIVINE KING chap.
a myth of the present heaven and earth by splitting the huge carcase of
1'^^™!^!!?" the monster into halves and setting one of them up to form
of cosmos o "
out of the sky, while the other half apparently he used to fashion
the earth. Thus the story is a myth of creation. In
language which its authors doubtless understood literally,
but which more advanced thinkers afterwards interpreted
figuratively, it describes how confusion was reduced to order,
how a cosmos emerged from chaos.''^ The account of creation
given in the first chapter of Genesis, which has been so
much praised for its simple grandeur and sublimity, is merely
a rationalised version of the old myth of the fight with the
dragon,^ a myth which for crudity of thought deserves to
rank with the quaint fancies of the lowest savages.
Indian Again, the Indian myth embodied in the hymns of the
story of Rig-veda tells how the strong and valiant god Indra
the slaying ^ ° t t i i
of Vrtra by Conquered a great dragon or serpent named Vrtra, which had
India. obstructed the waters so that they could not flow. He slew
the monster with his bolt, and then the pent-up springs
gushed in rivers to the sea. And what he did once, he
continues to do. Again and again he renews the conflict ;
again and again he slays the dragon and releases the im-
prisoned waters. Prayers are addressed to him that he
would be pleased to do so in the future. Even priests on
^ P. Jensen, Die Kosmologie der 27 sqq. The myth is clearly alluded
Babylonier (Strasburg, 1890), pp. 263 to in several passages of Scripture,
sqq. ; id., Assyrisch - babylonische where the dragon of the sea is spoken
Mythen tmd Epen (Berlin, 1 900), pp. of as Rahab or Leviathan. See Isaiah
3 sqq. ; M. Jastrow, The Religion of li. 9, " Art thou not it that cut Rahab
Babylonia and Assyria, pp. 407 sqq. ; in pieces, that pierced the dragon ? " :
L. W. King, Babylonian Religion and id. xxvii. i, "In that day the Lord
Mythology, pp. 53 sqq. ; H. Zimmern, with his sore and great and strong
in E. Schrader's Die Keilinschriften sword shall punish leviathan the swift
unddas Alte Testament (Berlin, 1902), serpent, and leviathan the crooked
pp. 488 sqq. ; M. J. Lagrange, £tudes serpent ; and he shall slay the dragon
sur les religions simitiques'^ (Paris, that is in the sea"- Job xxvi. I2,
1905), pp. 366^-^5'. " He stirreth up the sea with his power,
and by his understanding he smiteth
^ P. Jensen, Die Kosmologie der through Rahab" : Psalm Ixxxix. 10,
Babylonier, ^^. 304-306; H. Gunkel, "Thou hast broken Rahab in pieces
Schopfung und Chaos in Urzeit und as one that is slain " : Psalm Ixxiv. 1 3
Endxeit (Gottingen, 1895), pp. 114 sq., "Thou didst divide the sea by
sqq. ; id. , Genesis iiberseizt und erkldrt thy strength : thou brakest the heads
(Gottingen, 1 901), pp. 107 sqq. ; En- of the dragons in the waters. Thou
cyclopaedia Biblica, s.v. "Creation," brakest the heads of leviathan in
i. coll. 938 sqq. ; S. R. Driver, The pieces." See further H. Gunkel,
Book of Genesis* (London, 1905), pp. Schopfung und Chaos, pp. 29 sqq.
II THE SLAUGHTER OF THE DRAGON 107
earth sometimes associate themselves with Indra in his battles
with the dragon. The worshipper is said to have placed the
bolt in the god's hands, and the sacrifice is spoken of as
having helped the weapon to slay the monster.^ Thus the V
feat attributed to Indra would seem to be a mythical
account not so much of creation as of some regularly
recurring phenomenon. It has been plausibly interpreted The story
as a description of the bursting of the first storms of rain ^I^ ^
and thunder after the torrid heat of an Indian summer.^ At descriptive
such times all nature, exhausted by the drought, longs for beginning
coolness and moisture. Day after day men and cattle mayof.*«
be tormented by the sight of clouds that gather and then season in
pass away without disburdening themselves of their contents, i""^'^-
At last the long-drawn struggle between the rival forces
comes to a crisis. The sky darkens, thunder peals, light-
ning flashes, and the welcome rain descends in sheets,
drenching the parched earth and flooding the rivers. Such
a battle of the elements might well present itself to the
primitive mind in the guise of a conflict between a malefi-
cent dragon of drought and a beneficent god of thunder and
rain. The cloud-dragon has swallowed the waters and keeps
them shut up in the black coils of his sinuous body ; the god
cleaves the monster's belly with his thunder-bolt, and the
imprisoned waters escape, in the form of dripping rain and
rushing stream.
In other countries a similar myth might, with appropriate similarly
variations of detail, express in like manner the passage of j^j^g°*j?j"^g
one season into another. For example, in more rigorous slaughter
climates the dragon might stand for the dreary winter and dragon
the dragon-slayer for the genial summer. The myths of may be
Apollo and the Python, of St. George and the Dragon have de'^scrip^
thus been interpreted as symbolising the victory of summer t'ons of the
over winter.^ Similarly it has been held with much prob- of Ae^
ability that the Babylonian legend of Marduk and Tiamat seasons.
reflects the annual change which transforms the valley of the
1 A. A. Macdonell, Vedic Mythology , Mitiheilungen der Anthropologischen
pp. 58-60, 158 sq. Compare H. Gesellschaft in Wien, xviii. (1888)
Oldenberg, Die Religion des Veda, pp. 44 sq.
pp. 134 jyy. ' A. Kuhn, "Wodan," Zeitschrift
2 See M. Wintemitz, "Der Sarpa- fiir deutsches Alterthum, v. (1845)
ball, ein altindischer Schlangencult," pp. 484-488.
io8
THE KILLING OF THE DIVINE KING
CHAP.
The cos-
mogonical
signifi-
cance of
the Baby-
lonian
mytli may
have been
an after-
thought,
the early
philo-
sophers
picturing
the creation
of the
world
on the
analogy
of the
change
from
Euphrates in spring. During the winter the wide Baby-
lonian plain, flooded by the heavy rains, looks like a sea,
for which the Babylonian word is tianitu, tiamat. Then
comes the spring, when with the growing power of the sun
the clouds vanish, the waters subside, and dry land and
vegetation appear once more. On this hypothesis the
dragon Tiamat represents the clouds, the rain, the floods of
winter, while Marduk stands for the vernal or summer sun
which dispels the powers of darkness and moisture.^
But if the combat of Marduk and Tiamat was primarily
a mythical description of the Babylonian spring, it would
seem that its cosmogonical significance as an account of
creation must have been an after - thought. The early
philosophers who meditated on the origin of things may
have pictured to themselves the creation or evolution of the
world on the analogy of the great changes which outside
the tropics pass over the face of nature every y^ar. In these
changes it is not hard to discern or to imagine a conflict
between two hostile forces or principles, the principle of con-
struction or of life and the principle of destruction or of
death, victory inclining now to the one and now to the other,
according as winter yields to spring or summer fades into
autumn. It would be natural enough to suppose that the
same mighty rivals which still wage war on each other had
done so from the beginning, and that the formation of the
universe as it now exists had resulted from the shock of their
battle. On this theory the creation of the world is repeated
every spring, and its dissolution is threatened every autumn :
the one is proclaimed by summer's gay heralds, the opening
flowers ; the other is whispered by winter's sad harbingers,
the yellow leaves. Here as elsewhere the old creed is echoed
by the poet's fancy : —
" No7i alios prima crescentis origine mundi
Inluxisse dies aliumve kabuisse tenore7ii
Crediderim : ver illud erat, ver magnus agebat
' P. Jensen, Die Kosmologie dei-
Baiylonier, pp. 315 sq. ; H. Gunkel,
Schopfung und Chaos,^. 25 ; id. , Genesis
ilbersetzt und erkldrt, pp. 115 sq. ;
M. Jastrow, The Religion of Babylonia
and Assyria, pp. 411 sq., 429 sq., 432
sq. ; H. Zimmern, in Encyclopaedia
Biblica, s.v. " Creation," i. coll. 940
sq. ; id., in E. Schrader's Vie Keil-
inschriften und das Alte Testament^
pp. yjosq., (,00 sq. ; S. R. Driver, The
Book of Genesis* (London, 1905), p. 28.
II THE SLAUGHTER OF THE DRAGON 109
Orbis, et hibernis parcebant flatibus Euri :
Cum primae lucem pecudes hausere, virmnqiie
Ferrea progenies duns caput extulit arvis,
Inmissaeque ferae silvis et sidera caelo." ^
Thus the ceremonies which in many lands have been Thus
performed to hasten the departure of winter or stay the |i^[e.^°d ^g
flight of summer are in a sense attempts to create the hasten the
), departure
of winter
But if we would set ourselves at the point of view of ^f^ ™ a
world afresh, to " re-mould it nearer to the Heart's desire." of winter
sense
the old sages who devised means so feeble to accomplish a attempts to
purpose so immeasurably vast, we must divest ourselves of "^^p^^' "^'^
, .... . ^ , . , creation of
our modern conceptions of the immensity of the universe and the world.
of the pettiness and insignificance of man's place in it. We
must imagine the infinitude of space shrunk to a few miles,
the infinitude of time contracted to a few generations. To
the savage the mountains that bound the visible horizon, or
the sea that stretches away to meet it, is the world's end.
Beyond these narrow limits his feet have never strayed, and
even his imagination fails to conceive what lies across the
waste of waters or the far blue hills. Of the future he
hardly thinks, and of the past he knows only what has been
handed down to him by word of mouth from his savage
forefathers. To suppose that a world thus circumscribed in
space and time was created by the efforts or the fiat of a
being like himself imposes no great strain on his credulity ;
and he may without much difficulty imagine that he himself
can annually repeat the work of creation by his charms and
incantations. And once a horde of savages had instituted
magical ceremonies for the renewal or preservation of all
things, the force of custom and tradition would tend to
maintain them in practice long after the old narrow ideas .
of the universe had been superseded by more adequate con-
ceptions, and the tribe had expanded into a nation.
Neither in Babylonia nor in India, indeed, so far as I in Babylon
am aware, is there any direct evidence that the story of the ^^^^^,^
Slaughter of the Dragon was ever acted as a miracle-play or of the
magical rite for the sake of bringing about those natural of^"^^*"^''
events which it describes in figurative language. But analogy dragon
leads us to conjecture that in both countries the myth may "een acted
1 Virgil, Georgics, ii. 336-342.
no THE KILLING OF THE DIVINE KING chap.
as a have been recited, if not acted, as an incantation, for the
reremray purposc I have indicated. At Babylon the recitation may
to hasten have formed part of the great New Year festival of Marduk,
of^summer which Under the name of Zagmuk was celebrated with great
or of the pomp about the vernal equinox.^ In this connexion it may
sEE^on. not be without significance that one version of the Babylonian
New-year legend of Creation has been found inscribed on a tablet, of
Zagmuk°at which the reverse exhibits an incantation intended to be
Babylon, recited for the purification of the temple of E-zida in
Borsippa.^ Now E-zida was the temple of Nabu or Nebo,
a god closely associated, if not originally identical, with
Marduk ; indeed Hammurabi, the great king of Babylon,
dedicated the temple in question to Marduk and not to
Nabu.^ It seems not improbable, therefore, that the creation
legend, in which Marduk played so important a part, was
recited as an incantation at the purification of the temple
E-zida. The ceremony perhaps took place at the Zagmuk
festival, when the image of Nabu was solemnly brought in
procession from his temple in Borsippa to the great temple
of Marduk in Babylon.* Moreover, it was believed that at
this great festival the fates were determined by Marduk or
Nabu for the ensuing year.^ Now, the creation myth
relates how, after he had slain the dragon, Marduk wrested
the tablets of destiny from Ningu, the paramour of Tiamat,
sealed them with a seal, and laid them on his breast.^ We
may conjecture that the dramatic representation of this
^ P. Jensen, Die Kosmologie der inschriften und das Alte l^estament,^
Babylonier, pp. ^\ sqq.; M. Jastrow, p. 399; M. Jastrow, Die Religion
The Religion of Babylonia and Assyria, Babyloniens und Assyriens, i (Giessen,
pp. 677 sqq.; H. Zimmern, in E. 1905) pp. W] sqq.
Schx^i^i's. Die Keilinschriftenund das 4 p_ -r^^^^^^ „p „v. pp. 85 sqq.;
Alte Testament? pp. 371, 384 note \ jj. Jastrow, The Religion of Babylonia
402, 427, SIS/??-; R- F. Harper, and Assyria, ^.(,^^■,Vi.T^mm^xT,, op.
Babylonian a,id Assyrian Literature „-^_ ^ jl T_ Lagrange, op. cit.
(New York, 1901), pp. 136/?., 137, „. ^^g.^ ^ ' "' ^ t- • ^
140, 149; M.J. Lagrange, Etudes stir
les religions simitiques^ {V&ns, l^os), ^- Jensen, op. cit. ^. 87; M.
pp z^c, sqq. l^sX'co'fi , The Religion of Babylonia and
2 L. W. King, Babylonian Religion Assyria, p. 681 ; H. Zimmern, op. cit.
and Mythology, pp. 88 sqq. PP.- 402, 415 ; R. F. Harper, op. cit.
^ See C. P. Tiele, Geschiedenis van P- '3°-
den Godsdienst in de Oudheid, i. * P. Jensen, Assyrisch-babylonische
(Amsterdam, 1903) pp. 159 sq.; Mythen und Epen, p. 29; L. W.
L. W. King, op. cit. p. 21 ; H. Zim- YA-ag, Babylonian Religion and Mytho-
mern, in E. Schrader's Die Keil- logy, p. 74.
11 THE SLAUGHTER OF THE DRAGON in
incident formed part of the annual determination of the
fates at Zagmuk. In short, it seems probable that the whole
myth of creation was annually recited and acted at this
great spring festival as a charm to dispel the storms and
floods of winter, and to hasten the coming of summer.^
Wherever sacred dramas of this sort were acted as part played
magical rites for the regulation of the seasons, it would be ^^ *?
natural that the chief part should be played by the king, at drama
first in his character of head magician, and afterwards as sia*\ter
representative and embodiment of the beneficent god who of the
vanquishes the powers of evil. If, therefore, the myth of the '^''^son.
Slaughter of the Dragon was ever acted with this intention,
the king would appropriately figure in the play as the
victorious champion, while the defeated monster would be
represented by an actor of inferior rank. But it is possible
that under certain circumstances the distribution of parts in
the drama might be somewhat different. Where the tenure
of the regal office was limited to a fixed time, at the end of
which the king was inexorably put to death, the fatal part
of the dragon might be assigned to the monarch as the
representative of the old order, the old year, or the old cycle
which was passing away, while the part of the victorious
god or hero might be supported by his successor and
executioner.
An hypothesis of this latter sort would to a certain Suggested
extent reconcile the two apparently discrepant interpreta- j^'^°°f''t^"
tions of the myth which have been discussed in the preceding totemic
pages, and which for the sake of distinction may be called ^sm*^
the totemic and the cosmological interpretations respectively, logical
The serpent or dragon might be the sacred animal or totem l^oronhe
of the royal house at the same time that it stood mythically Slaughter
for certain cosmological phenomena, whether moisture or Dragon,
drought, cold or heat, winter or summer. In like manner
any other species of animal which served as the totem of
the royal family might simultaneously possess a cosmological
significance as the symbol of an elemental power. Thus at
Cnossus, as we have seen reason to think, the bull was at
1 This appears to be substantially Encyclopaedia Biblica,s.v."C'ifaX\on"
the view of H. Zimmern (pp. cit. p. i. coll. 941 note').
501) and of Karppe (referred to in
112 THE KILLING OF THE DIVINE KING chap.
once the king's crest and an emblem of the sun. Similarly
in Egypt the hawk was the symbol both of the sun and
of the king. The oldest royal capital known to us was
Hieraconpolis or Hawk-town, and the first Egyptian king
of whom we hear had for his only royal title the name of
hawk.^ At the same time the hawk was with the Egyptians
an emblem of the sun.^ Hawks were kept in the sun-god's
temple, and the deity himself was commonly represented in
art as a man with a hawk's head and the disc of the sun
above it^ However, I am fully sensible of the slipperiness
and uncertainty of the ground I am treading, and it is
with great diffidence that I submit these speculations to the
judgment of my readers. The subject of ancient mythology
is involved in dense mists which it is not always possible to
penetrate and illumine even with the lamp of the Comparative
Method. Demonstration in such ^matters is rarely, if ever,
attainable ; the utmost that a candid' lenquirer can claim for
his conclusions is a reasonable degree of probability. Future
researches may clear up the obscurity which still rests on
the myth of the Slaughter of the Dragon, and may thereby
ascertain what measure of truth, if any, there is in the
suggested interpretations.
S 7. Triennial Tenure of the Kingship
In the province of Lagos, which forms part of Southern
Nigeria, the Ijebu tribe of the Yoruba race is divided into
two branches, which are known respectively as the Ijebu
Ode and the Ijebu Remon. The Ode branch of the tribe
is ruled by a chief who bears the title of Awujale and is
surrounded by a great deal of mystery. Down to recent
times his face might not be seen even by his own subjects,
and if circumstances obliged him to communicate with them
he did so through a screen which hid him from view. The
other or Remon branch of the Ijebu tribe is governed by
a chief, who ranks below the Awujale. Mr. John Parkinson
*
1 A. Moret, Du caradire religieux 7. p. 671, ed. Potter.
de .la royauti Pharaonique (Paris,
1902), pp. 18 sqq., 33 sqq. ' A. Erman, Die dgyptische Religion
^ Clement of Alexandria, Strom, v. (Berlin, 1905), pp. 10, 25.
n TRIENNIAL TENURE OF THE KINGSHIP 113
was informed that in former times this subordinate chief
used to be killed with ceremony after a rule of three years.
As the country is now under British protection the custom
of putting the chief to death at the end of a three years'
reign has long been abolished, and Mr. Parkinson was
unable to ascertain any particulars on the subject.^
§ 8. Annual Tenure of the Kingship
At Babylon, within historical times, the tenure of the Evidence
kingly office was in practice lifelong, yet in theory it would °^J^^^
seem to have been merely annual. For every year at the tenure of
festival of Zagmuk the king had to renew his power by ^^ ^t^
seizing the hands of the image of Marduk in his great Babylon.
temple of Esagil at Babylon. Even when Babylon passed
under the power of Assyria, the monarchs of that country
were expected to legalise their claim to the throne every
year by coming to Babylon and performing the ancient
ceremony at the New-year festival, and some of them found
the obligation so burdensome that rather than discharge it
they renounced the title of king altogether and contented
themselves with the humbler one of Governor.^ Further, it Further, it
would appear that in remote times, though not within the ^°^ ^,^^^
historical period, the kings of Babylon or their barbarous in very
predecessors forfeited not merely their crown but their life t^e icin^^^
at the end of a year's tenure of office. At least this is the °f Babylon
conclusion to which the following evidence seems to point, death at
According to the historian Berosus, who as a Babylonian priest *® ^'^^ °^
spoke with ample knowledge, there was annually celebrated reign,
in Babylon a festival called the Sacaea. It began on the The mock
sixteenth day of the month Lous, and lasted for five days. (je°fh^at '°
During these five days masters and servants changed places, the festival
the servants giving orders and the masters obeying them. A sacaea was
1 John Parkinson (late Principal Africa (London, 1894), p. 170.
of the Mineral Survey of Southern ^ M. Jastrow, The Religion of
Nigeria), "Southern Nigeria, the Babylonia and Assyria, p. 680; H.
Lagos Province," The Empire Review, Zimmern, in E. Schrader's Die Keil-
vol. XV. May igo8, pp. 290 sq. The inschnften U7id das Alte Testament,^
account in the text of the mystery sur- pp. 374. JIJ 5 C.Brockelmann, "Wesen
rounding the Awujale is taken from und Ursprung des Eponymats in
A. B. Ellis, The Yoruba- speaking Assynen," Zeitschrifl fur Assyriologie,
Peoples of the Slave Coast of West xvi. (1902) pp. 391 sq., 396 sq.
PT. Ill I
114 THE KILLING OF THE DIVINE KING chap.
probably a prisoner condemned to death was dressed in the king's
fOT thTreaJ ""obes, seated on the king's throne, allowed to issue whatever
king. commands he pleased, to eat, drink, and enjoy himself, and
to lie with the king's concubines. But at the end of the
five days he was stripped of his royal robes, scourged, and
hanged or impaled. During his brief term of office he bore
the title of Zoganes.^ This custom might perhaps have been
explained as merely a grim jest perpetrated in a season of
jollity at the expense of an unhappy criminal. But one
circumstance — the leave given to the mock king to enjoy
the king's concubines — is decisive against this interpretation.
Considering the jealous seclusion of an oriental despot's
harem we may be quite certain that permission to invade it
would never have been granted by the despot, least of all to a
condemned criminal, except for the very gravest cause. This
cause could hardly be other than that the condemned man
was about to die in the king's stead, and that to make the
substitution perfect it was necessary he should enjoy the full
rights of royalty during his brief reign. There is nothing
surprising in this substitution. The rule that the king must
be put to death either on the appearance of any symptom
of bodily decay or at the end of a fixed period is certainly
one which, sooner or later, the kings would seek to abolish or
modify. We have seen that in Ethiopia, Sofala, and Eyeo the
' Athenaeus, xiv. 44, p. 639 c ; Dio Chrysostom iKfiimaav should strictly
Chrysostom, Or. iv. pp. 69 sq. (vol. i. mean "hanged," but the verb v^as
p. 76, ed. I^. Dindorf). Dio Chryso- applied by the Greeks to the Roman
stom does not mention his authority, punishment of crucifixion (Plutarch,
but it was probably either Berosus or Caesar, 2). It may have been ex-
Ctesias. The execution of the mock tended to include impalement, which
king is not noticed in the passage of was often inflicted by the Assyrians, as
Berosus cited by Athenaeus, probably we may see by the representations of
because the mention of it was not it on the Assyrian monuments in the
germane to Athenaeus's purpose, which British Museum. See also R. F.
was simply to give a list of festivals at Harper, Assyrian and Babylonian
which masters waited on their servants. Literature, p. 41, with the plate facing
A passage of Macrobius {Saturn, iii. p. 54. The proper word for impale-
7. 6). which has sometimes been inter- ment in Greek is draa-KoXoiriteir (Hero-
preted as referring to this Babylonian dolus, iv. 202). Hanging was also an
custom (F. Liebrecht, in Philologus, Oriental as well as Roman mode of
xxii. 710 ; J. J. Bachofen, Die Sage von punishment. The Hebrew word for it
Tanaquil, p. 52, note ^^) has in fact ('i^p) seems unambiguous. See Esther,
nothing to do with it. SeeA. B.Cook, v. 14, vii. 9 sq.; Deuteronomy, xxi.
in Classical Review, xvii. (1903) p. 22 sq.; Joshua, viii. 29, a. 26; Livy,
412; id. in Folk-lore, xv. (1904) pp. i. 26. 6.
304, 384. In the passage of Dio
II ANNUAL TENURE OF THE KINGSHIP 115
rule was boldly set aside by enlightened monarchs ; and that
in Calicut the old custom of killing the king at the end of
twelve years was changed into a permission granted to any
one at the end of the twelve years' period to attack the
king, and, in the event of killing him, to reign in his stead ;
though, as the king took care at these times to be surrounded
by his guards, the permission was little more than a form.
Another way of modifying the stern old rule is seen in the
Babylonian custom just described. When the time drew
near for the king to be put to death (in Babylon this
appears to have been at the end of a single year's reign) he
abdicated for a few days, during which a temporary king
reigned and suffered in his stead. At first the temporary
king may have been an innocent person, possibly a member
of the king's own family ; but with the growth of civilisation
the sacrifice of an innocent person would be revolting to the
public sentiment, and accordingly a condemned criminal
would be invested with the brief and fatal sovereignty. In
the sequel we shall find other examples of a dying criminal
representing a dying god. For we must not forget that, as
the case of the Shilluk kings clearly shews,^ the king is slain
in his character of a god or a demigod, his death and resur-
rection, as the only means of perpetuating the divine life
unimpaired, being deemed necessary for the salvation of his
people and the world.
If at Babylon before the dawn of history the king himself The
used to be slain at the festival of the Sacaea, it is natural to the sac^a
suppose that the Sacaea was no other than Zagmuk or was
Zakmuk, the great New-year festival at which down to fdentlcai
historical times the king's power had to be formally renewed with
by a religious ceremony in the temple of Marduk. The
theory of the identity of the festivals is indeed strongly
supported by many considerations and has been accepted by
some eminent scholars,^ but it has to encounter a serious
chronological difficulty, since Zagmuk fell about the equinox
1 See above, pp. 21, 26 sqq. H. Winckler, Altorientalische For-
schungen, Zweite Reihe, Bd. ii. p. 345 ;
2 Bruno Meissner, "Zur Entste- C. Brockelmann, "Wesen und Ur-
bungsgeschichte des Purimfestes," Zeit- sprung des Eponymats in Assyrien,"
schrifi der deutschen morgenldndischen Zeitschrift fiir Assyriologie, xvi. (1902)
Gesettschaft, 1. (1896) pp. 296-301 ; pp. 391 sq.
Ii6 THE KILLING OF THE DIVINE KING chap.
in spring, whereas the Sacaea according to Berosus was held
on the sixteertth of the month Lous, which was the tenth
month of the Syro- Macedonian calendar and appears to
Festival of have nearly coincided with July. The question of the
S^ia^'" sameness or difference of these festivals will be dis-
cussed later on} Here it is to be observed that Zagmuk
was apparently celebrated in Assyria as well as in
Babylonia. For at the end of his great inscription
Esarhaddon, king of Assyria, expresses a wish that it may
be granted to him to muster all his riding-horses and so
Trace of forth cvcry year at Zagmuk in his palace.^ But whether
tenureof "^^ power of the Assyrian kings had, like that of the
the king- Babylonian monarchs, to be annually renewed at this festival,
Assyria. ^^ *^° "°* know. Howcvcr, a trace of an annual tenure of
the kingly office in Assyria may perhaps, as Dr. C. Brockel-
mann thinks,^ be detected in the rule that an Assyrian king
regularly gave his name only to a single year of his reign,
while all the other years were named after certain officers
and provincial governors, about thirty in number, who were
appointed for this purpose and succeeded each other accord-
ing to a fixed rotation.* But we know too little about
1 Meantime I may refer the reader Monatskunde," Abhandlungen der
to The Golden Bough, Second Edition, histor.-philolog. Classe d. kon. Gesell-
ii. 254, iii. 151 sqq. As I have there schaft der Wissenschaften zu Gottingen,
pointed out (iii. 152 sq.) the identifi- ii. (1843-44) PP- 68 sqq., 95, 109, iii
cation of the months of the Syro- sqq. ; H. It". Clinton, Fasti Hellenici,
Macedonian calendar (that is, the iii.^ 351 sqq.; article " Calendarium, "
ascertainment of their astronomical in W. Smith's Dictionary of Greek and
dates in the solar year) is a matter Roman Antiquities^ i. 339. The dis-
of some uncertainty, the dates appear- tinction between the dates of the Syro-
ing to have varied considerably in Macedonian months, which differed in
different places. The month Lous in different places, and their order, which
particular is variously said to have was the same in all places (Dius, Apel-
corresponded in different places to laeus, etc. ), appears to have been over-
July, August, September, and October. looked by some of my former readers.
Until we have ascertained beyond the ^ P. Jensen, Die Kosmologie der
reach of doubt when Lous fell at Babylonier, p. 84 ; C. Brockelmann,
Babylon in the time of Berosus, it " Wesen und Ursprung des Eponymats
would be premature to allow much in Assyrien," Zeitschrift fiir Assyrio-
weight to the seeming discrepancy in logie, xvi. (1902) p. 392. However,
the dates of Zagmuk and the Sacaea. there is no mention of Zagmuk in Prof.
On the whole difficult question of the R. F. Harper's translation of the in-
identification or dating of the months scription {Assyrian and Babylonian
of the Syro-Macedonian calendar see L. Literature, p. 87).
Ideler, Handbuch der mathematischen ' C. Brockelmann, op, cit. pp. 389-
und technischen Chronologie, i. 393 sqq. ; 40 1 .
K. F. Hermann, " Uber griechische * H. Winckler, Geschichte Baby^
11 ANNUAL TENURE OF THE KINGSHIP 117
the institution of the limu or eponymate to allow us to press
this argument for an annual tenure of the kingship in Assyria.-'
A reminiscence of Zagmuk seems to linger in the belief of
the Yezidis that on New-year's day God sits on his throne
arranging the decrees for the coming year, assigning to
dignitaries their various offices, and delivering to them their
credentials under his signature and seal.^
The view that at Babylon the condemned prisoner who Slaves
wore the royal robes was slain as a substitute for the king f^stgad^
may be supported by the practice of West Africa, where at of their
the funeral of a king slaves used sometimes to be dressed up ^^^^ "'
as ministers of state and then sacrificed in that character Africa.
instead of the real ministers, their masters, who purchased
for a sum of money the privilege of thus dying by proxy.
Such vicarious sacrifices were witnessed by Catholic mission-
aries at Porto Novo on the Slave Coast.^
A vestige of a practice of putting the king to death at Trace of
the end of a year's reign appears to have survived in the tuHn^the
festival called Macahity, which used to be celebrated in kings of
Hawaii during the last month of the year. About a hundred at^he'end
years ago a Russian voyager described the custom as of a year's
follows : " The taboo Macahity is not unlike to our festival
of Christmas. It continues a whole month, during which
the people amuse themselves with dances, plays, and sham-
loniens und Assyriens (Leipsic, 1902), bad, of the year. If the year be good,
p. 212 ; R. F. Harper, Assyrian and if there be no pestilence and a good
Babylonian Literature, pp. xxxviii. sq., harvest, he gets presents from all sorts
206-2 1 5 ; E. Meyer, Geschichte des of people, and I remember hearing that
Altertums^, i. 2 (Stuttgart and Berlin, in 1898, when the cholera was at its
1909), pp. 331 sq. It was the second, worst, a deputation came to the Political
not the first, year of a king's reign Agent and asked him to punish the
which in later times at all events was name-giver, as itwas obvious that he was
named after him. For the explanation responsible for the epidemic. In former
see C. Brockelmann, op. cit. pp. 397 sq. times he would have got into trouble"
' The eponymate in Assyria and (T. C. Hodson, "The Native Tribes
elsewhere may have been the subject of Manipur," Journal of the Anthro-
of superstitions which we do not yet pological Institute, xxxi. 1901, p. 302).
understand. Perhaps the eponymous ^ C. Brockelmann, "Das Neujahrs-
magistrate may have been deemed in a fest der Jeztdts," Zeitschrift der
sense responsible for everything that deutschen morgenldndischen Gesell-
happened in the year. Thus we are schaft, Iv. (1901) pp. 388-390.
told that "in Manipur they have a ' Letter of the missionary N. Baudin,
noteworthy system of keeping count of dated i6th April 1875, in Missions
the years. Each year is named after Catholiques, vii. (1875) pp. 614-616,
some man, who — for a consideration — 627 sq. ; Annales de la Propagation de
undertakes to bear the fortune, good or la Foi, xlviii. (1876) pp. 66-76.
ii8 THE KILLING OF THE DIVINE KING chap.
fights of every kind. The king must open this festival
wherever he is. On this occasion his majesty dresses himself
in his richest cloak and helmet, and is paddled in a canoe
along the shore, followed sometimes by many of his subjects.
He embarks early, and must finish his excursion at sun-rise.
The strongest and most expert of the warriors is chosen to
receive him on his landing. This warrior watches the canoe
along the beach ; and as soon as the king lands, and has
thrown off his cloak, he darts his spear at him, from a
distance of about thirty paces, and the king must either
catch the spear in his hand, or suffer from it : there is no
jesting in the business. Having caught it, he carries it
under his arm, with the sharp end downwards, into the
temple or heavoo. On his entrance, the assembled multitude
begin their sham-fights, and immediately the air is obscured
by clouds of spears, made for the occasion with blunted ends.
Hamamea [the king] has been frequently advised to abolish
this ridiculous ceremony, in which he risks his life every
year ; but to no effect. His answer always is, that he is as
able to catch a spear as any one on the island is to throw it
at him. During the Macahity, all punishments are remitted
throughout the country ; and no person can leave the place
in which he commences these holidays, let the affair be ever
so important." ^
§ 9. Diurnal Tenure of the Kingship
The reign That a king should regularly have been put to death
tite kin* °' ^* '•'^^ close of a year's reign will hardly appear improbable
limited to when we learn that to this day there is still a kingdom in
\ty\-^ which the reign and the life of the sovereign are limited to
Ngoio, ii a single day. In Ngoio, a province of the ancient kingdom
Conga* ° °f Congo in West Africa, the rule obtains that the chief who
assumes the cap of sovereignty is always killed on the night
1 U. Lisiansky, A Voyage Round the brought back to the temple, and that
World in the Years 1803, 4, J, and 6 thereupon the king was not allowed to
(London, 18 14), pp. 118 sq. The enter the precinct until he had parried
same ceremony seems to be more briefly a spear thrown at him by two men.
described by the French voyager Frey- See L. de Freycinet, Voyage autour die
cinet, who says that after the principal monde, vol. ii. Premiere Partie (Paris,
idol hadbeen carried in procession about 1829), pp. 596^5'.
the island for twenty-three days it was
DIURNAL TENURE OF THE KINGSHIP
119
after his coronation. The right of succession lies with the
chief of the Musurongo ; but we need not wonder that he
does not exercise it, and that the throne stands vacant.
" No one likes to lose his life for a few hours' glory on
the Ngoio throne." ^
' R. E. Dennett, Notes on the Folk-
lore of the Fjort, with an introduction
by Mary H. Kingsley (London, 1898),
p. xxxii ; id. , At the Back of the Black
Man! s Mind (London, 1906), p. 120.
Miss Kingsley in conversation called
my attention to this particular custom,
and informed me that she was person-
ally acquainted with the chief, who
possesses but declines to exercise the
right of succession.
CHAPTER III
THE SLAYING OF THE KING IN LEGEND
Reminis- If a custom of putting kings to death at the end of a set term
Tcustom ^^^ prevailed in many lands, it is natural enough that remin-
of regicide iscences of it should survive in tradition long after the custom
tales!'' ^^ itselfhas been abolished. \\\ 'Cos. High History of the Holy Graal
Story how we read how Lancelot roamed through strange lands and
Lancelot forests Seeking adventures till he came to a fair and wide
came to a ° i r • i
city where plain lying without a city that seemed of right great lord-
the king g^jp^ ^g he rodc across the plain the people came forth from
perish in the city to welcome him with the sound of flutes and viols
NewYea?s ^"'^ many instruments of music. When he asked them what
Day. meant all this joy, " ' Sir,' said they, ' all this joy is made
along of you, and all these instruments of music are moved
to joy and sound of gladness for your coming.' ' But where-
fore for me ? ' saith Lancelot. ' That shall you know well
betimes,' say they. ' This city began to burn and to melt
in one of the houses from the very same hour that our king
was dead, nor might the fire be quenched, nor ever will be
quenched until such time as we have a king that shall be
lord of the city and of the honour thereunto belonging, and
on New Year's Day behoveth him to be crowned in the
midst of the fire, and then shall the fire be quenched, for
otherwise may it never be put out nor extinguished. Where-
fore have we come to meet you to give you the royalty, for
we have been told that you are a good knight.' ' Lords,'
saith Lancelot, ' of such a kingdom have I no need, and
God defend me from it.' ' Sir,' say they, ' you may not be
defended thereof, for you come into this land at hazard, and
great grief would it be that so good a land as you see this
CHAP. Ill THE SLA YING OF THE KING IN LEGEND 121
is were burnt and melted away by the default of one single
man, and the lordship is right great, and this will be right
great worship to yourself, that on New Year's Day you
should be crowned in the fire and thus save this city and
this great people, and thereof shall you have great praise.'
Much marvelleth Lancelot of this that they say. They come
round about him on all sides and lead him into the city.
The ladies and damsels are mounted to the windows of the
great houses and make great joy, and say the one to another,
' Look at the new king here that they are leading in. Now
will he quench the fire on New Year's Day.' ' Lord ! ' say
the most part, ' what great pity is it of so comely a knight
that he shall end on such-wise ! ' 'Be still ! ' say the others.
' Rather should there be great joy that so fair city as is
this should be saved by his death, for prayer will be made
throughout all the kingdom for his soul for ever ! ' There-
with they lead him to the palace with right great joy and
say that they will crown him. Lancelot found the palace
all strown with rushes and hung about with curtains of rich
cloths of silk, and the lords of the city all apparelled to do
him homage. But he refuseth right stoutly, and saith that
their king nor their lord will he never be in no such sort.
Thereupon behold you a dwarf that entereth into the city,
leading one of the fairest dames that be in any kingdom,
and asketh whereof this joy and this murmuring may be.
They tell him they are fain to make the knight king,
but that he is not minded to allow them, and they tell him
the whole manner of the fire. The dwarf and the damsel
are alighted, then they mount up to the palace. The dwarf
calleth the provosts of the city and the greater lords.
' Lords,' saith he, ' sith that this knight is not willing to be
king, I will be so willingly, and I will govern the city at
your pleasure and do whatsoever you have devised to do.'
' In faith, sith that the knight refuseth this honour and you
desire to have it, willingly will we grant it you, and he may
go his way and his road, for herein do we declare him wholly
quit.' Therewithal they set the crown on the dwarf's head,
and Lancelot maketh great joy thereof He taketh his leave,
and they commend him to God, and so remounteth he on
his horse and goeth his way through the midst of the city
122
THE SLA YING OF THE KING IN LEGEND chap.
Story of
King Vik-
ramditya
of Ujjain
in India.
Kings of
Ujjain
devoiired
by a demon
after a
reign of a
single day.
Vikrama-
ditya puts
an end to
the custom
by van-
quisiiing
the demon,
after which
he reigns
as king of
Ujjain.
all armed. The dames and damsels say that he would not
be king for that he had no mind to die so soon." ^
A story of the same sort is told of Ujjain, the ancient
capital of Malwa in western India, where the renowned
King Vikramaditya is said to have held his court, gathering
about him a circle of poets and scholars.^ Tradition has it
that once on a time an arch-fiend, with a legion of devils at
his command, took up his abode in Ujjain, the inhabitants
of which he vexed and devoured. Many had fallen a prey
to him, and others had abandoned the country to save their
lives. The once populous city was fast being converted into
a desert. At last the principal citizens, meeting in council,
besought the fiend to reduce his rations to one man a day,
who would be duly delivered up to him in order that the
rest might enjoy a day's repose. The demon closed with
the offer, but required that the man whose turn it was to be
sacrificed should mount the throne and exercise the royal
power for a single day, all the grandees of the kingdom
submitting to his commands, and everybody yielding him
the most absolute obedience. Necessity obliged the citizens
to accept these hard terms ; their names were entered on a
list ; every day one of them in his turn ruled from morning
to night, and was then devoured by the demon.
Now it happened by great good luck that a caravan of
merchants from Gujerat halted on the banks of a river not
far from the city. They were attended by a servant who
was no other than Vikramaditya. At nightfall the jackals
began to howl as usual, and one of them said in his own
tongue, " In two hours a human corpse will shortly float
down this river, with four rubies of great price at his belt.
' The High History of the Holy
Gi-aal, translated from the French by
Sebastian Evans (London, 1898), i.
200-203. I have to thank the trans-
lator, Mr. Sebastian Evans, for his kind-
ness in indicating this passage to me.
^ For a discussion of the legends
virhich gather round Vikramaditya see
Captain Wilford, " Vicramaditya and
Salivahana," Asiatic Researches, ix.
(London, 1809) pp. 117 sjq. ; Chr.
Lassen, Indische Alterthtimskundey ii.^
752 sqq., 794 sqq. ; E. T. Atkinson,
The Himalayan Districts of the North-
western Provinces of India, ii. (Allaha-
bad, 1884), pp. 410 sqq. Vikramaditya
is commonly supposed to have lived in
the first century B.C. and to have
founded the Samvat era, which began
with 57 B.C., and is now in use all over
India. But according to Professor H.
Oldenberg it is now certain that this
Vikramaditya was a purely legendary
personage (H. Oldenberg, Die Lite-
ratur des alten Indien, Stuttgart and
Berlin, 1903, pp. 215 sq.).
Ill THE SLAYING OF THE KING IN LEGEND 123
and a turquois ring on his finger. He who will give me
that corpse to devour will bear sway over the seven lands."
Vikramaditya, knowing the language of birds and beasts,
understood what the jackal said, gave the corpse to the
beast to devour, and took possession of the ring and the
rubies. Next day he entered the town, and, traversing the
streets, observed a troop of horse under arms, forming a
royal escort, at the door of a potter's house. The grandees
of the city were there, and with them was the garrison.
They were in the act of inducing the son of the potter to
mount an elephant and proceed in state to the palace. But
strange to say, instead of being pleased at the honour con-
ferred on their son, the potter and his wife stood on the
threshold weeping and sobbing most bitterly. Learning
how things stood, the chivalrous Vikramaditya was touched
with pity, and offered to accept the fatal sovereignty instead
of the potter's son, saying that he would either deliver the
people from the tyranny of the demon or perish in the
attempt. Accordingly he donned the kingly robes, assumed
all the badges of sovereignty, and, mounting the elephant,
rode in great pomp to the palace, where he seated himself
on the throne, while the dignitaries of the kingdom dis-
charged their duties in his presence. At night the fiend
arrived as usual to eat him up. But Vikramaditya was
more than a match for him, and after a terrific combat the
fiend capitulated and agreed to quit the city. Next morning
the people on coming to the palace were astonished to find
Vikramaditya still alive. They thought he must be no
common mortal, but some superhuman being, or the
descendant of a great king. Grateful to him for their
deliverance they bestowed the kingdom on him, and he
reigned happily over them.-'
According to one account, the dreadful being who Yearly
ravaged Ujjain and devoured a king every day was the blood- sa™fl"gg
thirsty goddess Kali. When she quitted the city she left formerly
behind her two sisters, whose quaint images still frown on ^J^^f ^'
1 " Histoire des rois de I'Hindoustan 1844) pp. 248-257. The story is told
apr^s les Pandaras, traduite du texte more briefly by Mrs. Postans, Cutch
hindoustani de Mtr Cher-i Alt Afsos, (London, 1839), pp. 21 sq. Compare
par M. I'abb^ Bertrand," Journal Chr. Lassen, Indische Alterthums-
Asiatiqiie, IV^me S^rie, iii. (Paris, kunde, ii.^ 798.
124 THE SLAYING OF THE KING IN LEGEND chap.
the spectator from the pillared portal known as Vikrama-
ditya's Gate at Ujjain. To these her sisters she granted the
privilege of devouring as many human beings as they pleased
once every twelve years. That tribute they still exact,
though the European in his blindness attributes the deaths
to cholera. But in addition seven girls and five buffaloes
were to be sacrificed to them every year, and these sacrifices
used to be offered regularly until the practice was put down
by the English Government. It is said that the men who
gave their five-year-old daughteis to be slain received grants
of land as a reward of their piety. Nowadays only buffaloes
are killed at the Dagaratha festival, which is held in October
on the ninth day of the month Agvina. The heads of the
animals are buried at Vikramaditya's gateway, and those of
the last year's victims are taken up. The girls who would
formerly have been sacrificed are now released, but they are
not allowed to marry, and their fathers still receive grants
of lands just as if the cruel sacrifice had been consummated.^
The persistence of these bloody rites at Ujjain down to
recent times raises a presumption that the tradition of the
daily sacrifice of a king in the same city was not purely
mythical.
Story of It is worth while to consider another of the stories which
ofVik- 3.re told of King Vikramaditya. His birth is said to have
ramaditya. been miraculous, for his father was Gandharva-Sena, who
His father ^^g j.|^g ^^^ ^f ^j^g great god Indra. One day Gandharva-
harva-Sena Scna had the misfortune to offend his divine father, who
^^\^"j was so angry that he cursed his son and banished him from
ass by day => ^
and a man heaven to earth, there to remain under the form of an ass
untU his' ^y ^^y ^^^^ °^ ^ iTi.'a.-n by night until a powerful king should
ass's skin bum his ass's body, after which Gandharva-Sena would
when he" ' regain his proper shape and return to the upper world. All
left his wife this happened according to the divine word. In the shape
of an ass the son of the god rendered an important service
to the King of Dhara, and received the hand of the king's
daughter as his reward. By day he was an ass and ate hay
' A. V. Williams Jackson, " Notes thank my friend the Rev. Professor J.
from India, Second ^ex\es," Journal of H. Moulton for referring me to Prof.
the American Oriental Society, xxiii. Williams Jackson's paper.
(1902) pp. 308, 316 sq. I have to
in THE SLAYING OF THE KING IN LEGEND 125
in the stables ; by night he was a man and enjoyed the
company of the princess his wife. But the king grew tired
of the taunts of his enemies, as well as of the gibes which
were levelled by unfeeling wits at his asinine son-in-law.
So one night, while Gandharva-Sena in human shape was
with his wife, the king got hold of the ass's body which his
son-in-law had temporarily quitted, and throwing it on a fire
burned it to ashes. On the instant Gandharva - Sena
appeared to him, and thanking him for undoing the spell
announced that he was about to return to heaven, but that
his wife was with child by him, and that she would bring
forth a son who would bear the name of Vikramaditya and
be endowed with the strength of a thousand elephants.
The deserted wife was filled with sorrow at his departure,
and died in giving birth to Vikramaditya.^
This story belongs to a widely diffused type of tale stories of
which in England is known by the name of Beauty and the Beamy and
Beast. It relates how a beast, doffing its animal shape, the Beast,
lives as a human husband or wife with a human spouse, howhuman
Often, though not always, their marriage has a tragic ending, beings are
The couple live lovingly together for years and children are beasts or
born to them. But it is a condition of their union that the '° animals
transformed husband or wife should never be reminded ofporariiy
his or her old life in furry, feathered, or finny form. At p™™^
■' ■' human
last one unhappy day the fairy spouse finds his or her beast form.
skin, which had been carefully hidden away by her or his
loving partner ; or husband and wife quarrel and the real
man or woman taunts the other with her or his kinship with
the beasts. The sight of the once familiar skin awakens old
memories and stirs yearnings that had been long suppressed :
the cruel words undo the kindness of years. The sometime
animal resumes its native shape and disappears, and the
human husband or wife is left lamenting. Sometimes, as in
the story of Gandharva-Sena, the destruction of the beast's
skin causes the fairy mate to vanish for ever ; sometimes it
enables him or her to remain thenceforth in human form
1 "Histoire des rois de I'Hin- Salivahana," Asiatic Researches, ix.
doustan," Journal Asiatiqtie, IVeme London, 1809, pp. 148 sq.)^ Mrs.
Serie, iii. (1844) pp. 239-243. The Postans (Cutch, London, 1839, pp.
legend is told with modifications by 18-20), and Prof. Williams Jackson
Captain Wilford (" Vicramaditya and (op. cit. pp. 314 j?.).
126
THE SLA YING OF THE KING IN LEGEND chap.
Stories of
this kind
are told by-
savages to
explain
why they
abstain
from eating
certain
animals.
Dyalc
stories of
this type.
with the human wife or husband. Tales of this sort are told
by savages in many parts of the world, and many of them
have survived in the folk-lore of civilised peoples. With
their implied belief that beasts can turn into men or men
into beasts, they must clearly have originated among savages
who see nothing incredible in such transformations.
Now it is to be observed that stories of this sort are told
by savage tribes to explain why they abstain from eating
certain creatures. The reason they assign for the abstinence
is that they themselves are descended from a creature of
that sort, who was changed for a time into human shape
and married a human husband or wife. Thus in the rivers
of Sarawak there is a certain fish called a puttin, which some
of the Dyaks will on no account eat, saying that if they did
so they would be eating their relations. Tradition runs
that a solitary old man went out fishing and caught a
puttin, which he dragged out of the water and laid down in
his boat. On turning round he perceived that it had
changed into a very pretty girl. He thought she would
make a charming wife for his son, so he took her home and
brought her up till she was of an age to marry. She con-
sented to be his son's wife, but cautioned her husband to
use her well. Some time after marriage, however, he was
angry and struck her. She screamed and rushed away
into the water, leaving behind her a beautiful daughter who
became the mother of the race. Other Dyak tribes tell
similar stories of their ancestors.^ Thus the Sea Dyaks
relate how the white-headed hawk married a Sea Dyak
woman, and how he gave all his daughters in marriage to
the various omen-birds. Hence if a Sea Dyak kills an
omen-bird by mistake, he wraps it in a cloth and buries it
carefully in the earth along with rice, flesh, and money,
entreating the bird not to be vexed, and to forgive him,
because it was all an accident.^ Again, a Kalamantan chief
and all his people refrain from killing and eating deer of a
certain species {cervulus muntjac), because one of their
1 The Bishop of Labuan, "Wild "The Relations between Men and
Tribes of Borneo," Transactions of the Animals in Sarawak," Journal of the
Ethnological Society of London, New Anthropological Institute, xxxi. (1 90 1)
Series, ii. {1863) pp. 26 sq. pp. 197 sq.
2 Ch. Hose and W. McDougall,
Ill THE SLA YING OF THE KING IN LEGEND 127
ancestors became a deer of that kind, and as they cannot
distinguish his incarnation from common deer they spare
them all.\ In these latter cases the legends explaining the
kinship of the men with the animals are not given in full ;
we can only conjecture, therefore, that they conform to the
type here discussed.
The Sea Dyaks also tell a story of the same sort to story toW
explain how they first came to plant rice and to revere the q 'j^g ^
omen-birds which play so important a part in Dyak life, explain
Long, long ago, so runs the tale, when rice was yet unknown, ^ame to^
and the Dyaks lived on tapioca, yams, potatoes, and such pi^nt rice
fruits as they could procure, a handsome young chief named revere the
Siu went out into the forest with his blow-pipe to shoot omen-
birds. He wandered without seeing a bird or meeting an ,. , .,
° ° It describes
animal till the sun was sinking in the west. Then he came how the
to a wild fig-tree covered with ripe fruit, which a swarm of g°"JJ,^gj
birds of all kinds were busy pecking at. Never in his life a woman
had he seen so many birds together ! It seemed as if all family, and
the fowls of the forest were gathered in the boughs of that promised
tree. He killed a great many with the poisoned darts of to hurt or
his blow-pipe, and putting them in his basket started for ^"^ '°"'=''
home. But he lost his way in the wood, and the night had
fallen before he saw the lights and heard the usual sounds
of a Dyak house. Hiding his blow-pipe and the dead birds
in the jungle, he went up the ladder into the house, but
what was his surprise to find it apparently deserted. There
was no one in the long verandah, and of the people whose
voices he had heard a minute before not one was to be
seen. Only in one of the many rooms, dimly lighted, he
found a beautiful girl, who prepared for him his evening
meal. Now though Siu did not know it, the house was the
house of the great Singalang Burong, the Ruler of the Spirit
World. He could turn himself and his followers into any
shape. When they went forth against an enemy they took
the form of birds for the sake of speed, and flew over the
tall trees, the broad rivers, and even the sea. But in "his
own house and among his own people Singalang Burong
appeared as a man. He had eight daughters, and the girl
who cooked Siu's food for him was the youngest. The
1 Ch. Hose and W. McDougall, op. cit. p. 193.
128 THE SLA YING OF THE KING IN LEGEND chap.
reason why the house was so still and deserted was that the
people were in mourning for some of their relatives who had
just been killed, and the men had gone out to take human
heads in revenge. Siu stayed in the house for a week, and
then the girl, whose pet name was Bunsu Burong or " the
youngest of the bird family," agreed to marry him ; but she
said he must promise never to kill or hurt a bird or even to
hold one in his hands ; for if he did, she would be his wife
no more. Siu promised, and together they returned to his
people.
But one There they lived happily, and in time Siu's wife bore
broke^is '^^ ^ ^°" whom they named Seragunting. One day when
word, and the boy had grown wonderfully tall and strong for his years
wTfe^'ieft ^"'^ ^^^ playing with his fellows, a man brought some birds
him and which he had caught in a trap. Forgetting the promise he
the bird- ^^.d made to his wife, Siu asked the man to shew him the
people. birds, and taking one of them in his hand he stroked it.
His wife saw it and was sad at heart. She took the pitchers
and went as though she would fetch water from the well.
But she never came back. Siu and his son sought her,
sorrowing, for days. At last after many adventures they
came to the house of the boy's grandfather, Singalang
Burong, the Ruler of the Spirit World. There they found
the lost wife and mother, and there they stayed for a time.
But the heart of Siu yearned to his old home. He
would fain have persuaded his wife to return with him, but
she would not. So at last he and his son went back alone.
But before he went he learned from his father-in-law how to
plant rice, and how to revere the sacred birds and to draw
omens from them. These birds were named after the sons-
in-law of the Ruler of the Spirit World and were the
appointed means whereby he made known his wishes to
mankind. That is how the Sea Dyaks learned to plant rice
and to honour the omen-birds.-'
Stories of the same kind meet us on the west coast of
Africa. Thus the Tshi-speaking negroes of the Gold Coast
1 Rev. E. H. Gomes, "Two Sea 12-28; id., Seventeen Years a7nong the
"Dyak 'L&geTiis," Journal of the Straits Sea Dyaks of Borneo (London, 191 1),
Branch of the Royal Asiatic Society, pp. 278 sqq.
No. 41 (January 1904, Singapore), pp.
Ill THE SLAYING OF THE KING IN LEGEND 129
are divided into a number of great families or clans, mostly stories of
named after animals or plants, and the members of a clan *^^^^^
^ ' sort are
refrain from eating animals of the species whose name they told by the
bear. In short, the various animals or plants are the totems sp^gaking
of their respective clans. Now some of the more recent of negroes of
these clans possess traditions of their origin, and in such co^st to
cases the founder of the family, from whom the name is explain
wliv thcv
derived, is always represented as having been a beast, bird, do not eat
or fish, which possessed the power of assuming human shape *^"" .
'^ . ^ ° ^ totemio
at will. Thus, for instance, at the town of Chama there resides animals.
a family or clan who take their name from the sar/u or
horse-mackerel, which they may not eat because they are
descended from a horse-mackerel. One day, so runs the
story, a native of Chama who had lost his wife was
walking sadly on the beach, when he met a beautiful young
woman whom he persuaded to be his wife. She consented,
but told him that her home lay in the sea, that her people
were fishes, and that she herself was a fish, and she made
him swear that he would never allude to her old home and
kinsfolk. All went well for a time till her husband took
a second wife, who quarrelled with the first wife and taunted
her with being a fish. That grieved her so that she bade
her husband good-bye and plunged into the sea with her
youngest child in her arms. But she left her two elder
children behind, and from them are descended the Horse-
mackerel people of Chama. A similar story is told of
another family in the town of Appam. Their ancestor
caught a fine fish of the sort called appei, which turned into
a beautiful woman and became his wife. But she told him
that in future neither they nor their descendants might eat
the appei fish or else they would at once return to the sea.
The family, duly observing the prohibition, increased and
multiplied till they occupied the whole country, which was
named after them Appeim or Appam.^
We may surmise that stories of this sort, wherever found, stories of
had a similar origin ; in other words, that they reflect and ^e^Vprob-
are intended to explain a real belief in the kinship of certain ably at
families with certain species of animals. Hence if the name Jf^ ^J'^y^
1 A. B. Ellis, TAe Tshi-speaking Peoples of the Gold Coast (London, 1887),
pp. 204-212.
PT. Ill K
13°
THE SLA YING OF THE KING IN LEGEND chap.
explain
the totemic
belief in
the kinship
of certain
families
with certain
species of
animals.
When
husband
and wife
had differ-
ent totems,
a violation
of the
totemic
taboos by
husband
or wife
might lead
to the
separation
of the
totemism may be used to include all such beliefs and the
practices based on them, the origin of this type of story may
be said to be totemic' Now, wherever the totemic clans
have become exogamous, that is, wherever a man is always
obliged to marry a woman of a totem different from his own,
it is obvious that husband and wife will always have to observe
different totemic taboos, and that a want of respect shewn
by one of them for the sacred animal or plant of the other
would tend to domestic jars, which might often lead to the
permanent separation of the spouses, the offended wife or
husband returning to her or his native clan of the fish-people,
the bird-people, or what not. That, I take it, was the origin
of the sad story of the man or woman happily mated with
a transformed animal and then parted for ever. Such tales,
if I am right, were not wholly fictitious. Totemism may
have broken many loving hearts. But when that ancient
1 The type of story in question has
been discussed by Mr. Andrew Lang
in a well-known essay "Cupid, Psyche,
and the Sun-Frog," Custom and Myth
(London, 1884), pp. 64-86. He rightly
explains all such tales as based on savage
taboos, but so far as I know he does not
definitely connect them with totemism.
For other examples of these tales
told by savages see W. Lederbogen,
"Duala Marchen," Mittheilungen des
Seminars fur Orientaliscke Sprachen zu
Berlin, v. (1902) Dritte Abtheilung,
pp. 139-145 (the Duala tribe of
Cameroons ; in one tale the wife is a
palm -rat, in the other a mpondo, a.
hard brown fruit as large as a coco-
nut) ; R. H. Nassau, Fetichism in West
Africa (London, 1904), pp. 351-358
(West Africa ; wife a forest-rat) ; G.
H. Smith, "Some Betsimisaraka Super-
stitions," The Antananarivo Annual
and Madagascar Magazine, No. 10
(Christmas, 1886), pp. 241 sq. ; R. H.
Codrington, The Melanesians, pp. 172,
397 sq. (Melanesia ; wife a bird, hus-
band an owl) ; A. F. van Spreeuwen-
berg, "Een blik op Minahassa,"
Tijdschrift voor Nelrland's Indie,
1846, Erste deel, pp. 25-28 (the
Bantiks of Celebes; wife a white dove);
J. H. F. Kohlbrugge, "Die Teng-
geresen, ein alter Javanischer Volks-
staam," Bijdragen tot de Taal- Land- en
Volkenkunde van Nederlandsch-lndie,
liii. (1901) pp. 97-99 (the Tenggeres
of Java; wife a bird); J. Fanggidaej,
" Rottineesche Verhalen," Bijdragen
tot de Taal- Land- en Volkenkunde van
Nederlandsch-Indi'i, Iviii. (1905), pp.
430 - 436 (island of Rotti ; husband
a crocodile); J. Kubary, "Die
Religion der Pelauer," in A. Bastian's
Allerlei aus Volkes- und Menschenkunde
(Berlin, 1888), i. (sosq. (Pelew Islands ;
wife a fish) ; A. R. McMahon, The
Karens of the Golden Chersonese, pp.
248-250 (Karens of Burma; husband a
tree-lizard); Landes, "ContesTjames,"
Cochinchine franfaise, excursions et
reconnaissances, No. 29 (Saigon, 1887),
pp. 53 sqq. (Chams of Cochin-China ;
husband a coco-nut) ; A. Certeux and
E. H. Carnoy, DAlgirie traditionnelle
(Paris and Algiers, 1884), pp. 87-89
(Arabs of Algeria ; wife a dove) ; J. G.
Kohl, Kitschi-Gami (Bremen, 1858),
i. 140-145 (Ojebway Indians; wife a
beaver) ; Franz Boas and George Hunt,
Kwakiutl Texts, ii. 322-330 {The
Jesup North Pacific Expedition, Memoir
of the American Museum of Natural
History) (Kwakiutl Indians ; wife a
salmon) ; J. R. Swanton, Haida Texts
and Myths (Bureau of American Eth-
nology, Bulletin, No. 29, Washington,
Ill
THE SLA YING OF THE KING IN LEGEND
131
system of society had fallen into disuse, and the ideas on
which it was based had ceased to be understood, the quaint
stories of mixed marriages to which it had given birth would
not be at once forgotten. They would continue to be told,
no longer indeed as myths explanatory of custom, but merely
as fairy tales for the amusement of the listeners. The
barbarous features of the old legends, which now appeared
too monstrously incredible even for story-tellers, would be
gradually discarded and replaced by others which fitted in
better with the changed beliefs of the time. Thus in
particular the animal husband or animal wife of the story
might drop the character of a beast to assume that of a
fairy. This is the stage of decay exhibited by the two
most famous tales of the class in question, the Greek
fable of Cupid and Psyche and the Indian story of
King Pururavas and the nymph Urvasi, though in the
latter we can still detect hints that the fairy wife was once
a bird-woman.^
spouses.
This would
explain the
separation
of husband
and wife
in the type
of tale here
discussed.
1905), pp. 286 sq. (Haida Indians;
wife a killer-whale^ ; H. Rink, Tales
and Traditions of the Eskimo, pp. 146
sq. (Esquimaux ; wife a sea-fowl). The
Bantik story is told to explain the origin
of the people; the Tenggeres story is
told to explain why it is forbidden to
lift the lid of a basket in which rice is
being boiled. The other stories re-
ferred to in this note are apparently told
as fairy tales only, but we may con-
jecture that they too were related origin-
ally to explain a supposed relationship
of human beings to animals or plants.
I have already illustrated and explained
this type of story in Totemism and
Exogamy, vol. ii. pp. SS, 206, 308,
565-571. 589, iii. 60-64, 337 sq.
1 The fable of Cupid and Psyche is
only preserved in the Latin of Apuleius
(Metamorph. iv. 28 -vi. 24), but we
cannot doubt that the original was
Greek. For the story of Pururavas and
Urvasi, see The Rigveda, x. 95 {Hymns
of the Rigveda, translated by R. T. H,
Griffith, vol. iv. Benares, 1892, pp,
304 sqq. ) ; Satapatha Brahmana.
translated by J. Eggeling, part v. pp.
68-74 [Sacred Books of the East, vol,
xliv.) ; and the references in The
Magic Art and the Evolution of Kings,
vol. ii. p. 250, note *. A clear trace of
the bird-nature of Urvasi occurs in the
Satapatha Brahmana (Part v. p. 70 of
J. Eggeling's translation), where the
sorrowing husband finds his lost wife
among nymphs who are swimming
about in the shape of swans or ducks
on a lotus-covered lake. This has
been already pointed out by Th.
Benfey (Pantschatantra, i. 264). In
English the type of tale is known as
" Beauty and the Beast," which ought
to include the cases in which the wife,
as well as those in which the husband,
appears as an animal. On stories of
this sort, especially in the folklore of
civilised peoples, see Th. Benfey,
Pantschatantra, i. 2^^ sqq.; W. R. S.
Ralston, Introduction to F. A. von
Schiefher's Tibetan Tales, pp. xxxvii.-
xxxix. ; A. Lang, Custom and Myth
(London, 1884), pp. 6i,sqq.; S. Baring-
Gould, Curious Myths of the Middle
Ages, pp. 561-578 ; E. Cosquin, Contes
populaires de Lorraine, ii. 215-230;
W. A. Clouston, Popular Tales and
Fictions, i. 182-191 ; Miss M. Roalfe
Cox, Introduction to Folklore (London,
i89S)> PP- 120-123.
132 THE SLAYING OF THE KING IN LEGEND chap.
The story It would, no doubt, be a mistake to suppose that totemism,
parentage o*" ^ System of taboos resembling it, must have existed
of vik- wherever such stories are told ; for it is certain that popular
l^^po'S tales spread by diffusion from tribe to tribe and nation to
to a line of nation, till they may be handed down by oral tradition
had the among people who neither practise nor even understand the
ass for customs in which the stories originated. Yet the legend of
their crest , . , r tt-. i- ii
or totem, the miraculous parentage of Vikramaditya may very well
Similarly have been based on the existence at Ujjain of a line of
rafah^^f^ rajahs who had the ass for their crest or totem.^ Such a
Nagpur custom is not without analogy in India. The crest of the
cobra for Maharajah of Nagpur is a cobra with a human face under
their crest jts expanded hood, surrounded by all the insignia of royalty.
origin of Moreover, the Rajah and the chief members of his family
the crest is always Wear turbans so arranged that they resemble a coiled
explamed ' .,.,, . , _,
by a story Serpent With its head projectmg over the wearers brow. To
°f B ^ '^^'^ explain this serpent badge a tale is told which conforms to
and the the type of Beauty and the Beast. Once upon a time a
Beast. jq^g^g Qj. serpent named Pundarika took upon himself the
likeness of a Brahman, and repaired in that guise to the
house of a real Brahman at Benares, in order to perfect
himself in a knowledge of the sacred books. The teacher
was so pleased with the progress made by his pupil that he
gave him his only child, the beautiful Parvati, to wife. But
the subtle serpent, though he could assume any form at
pleasure, was unable to rid himself of his forked tongue and
foul breath. To conceal these personal blemishes from his
wife he always slept with his back to her. One night,
however, she got round him and discovered his unpleasant
peculiarities. She questioned him sharply, and to divert
her attention he proposed that they should make a pilgrim-
age to Juggernaut. The idea of visiting that fashionable
watering-place so raised the lady's spirits that she quite forgot
to pursue the enquiry. However, on their way home her
curiosity revived, and she repeated her questions under
circumstances which rendered it impossible for the serpent,
' In the ruins of Raipoor, supposed to explain their occurrence. The coins
to be the ancient Mandavie, coins are are called Gandharva pice. See Mrs.
found bearing the image of an ass; Postans, Cutch (London, 1839), pp.
and the legend of the transformation 17 sq., 22.
of Gandharva-Sena into an ass is told
in THE SLA YING OF THE KING IN LEGEND 133
as a tender husband, to evade them, though well he knew
that the disclosure he was about to make would sever him,
the immortal, at once and for ever from his mortal wife. He
related the wondrous tale, and, plunging into a pool, dis-
appeared from sight. His poor wife was inconsolable at his
hurried departure, and in the midst of her grief and remorse
her child was born. But instead of rejoicing at the birth,
she made for herself a funeral pyre and perished in the
flames. At that moment a Brahman appeared on the scene,
and perceived the forsaken babe lying sheltered and guarded
by a great hooded snake. It was the serpent father protect-
ing his child. Addressing the Brahman, he narrated his
history, and foretold that the child should be called Phani-
Makuta Raya, that is, " the snake crowned," and that he
should reign as rajah over the country to be called Nagpur.
That is why the rajahs of Nagpur have the serpent for their
crest.^ Again, the rajahs of Manipur trace their descent Again, the
from a divine snake. At his installation a rajah of Manipur ^^}'^J' °^
•' *^ Manipur
used to have to pass with great solemnity between two trace their
massive dragons of stone which stood in front of the ^^^^
coronation house. Somewhere inside the building was a divine
mysterious chamber, and in the chamber was a pipe, which, °^''p^"'-
according to the popular belief, led down to the depths of a
cavern where dwells the snake god, the ancestor of the royal
family. The length and prosperity of the rajah's reign were
believed to depend on the length of time he could sit on the
pipe enduring the fiery breath of his serpentine forefather in
the place below. Women are specially devoted to the
worship of the ancestral snake, and great reverence is paid
them in virtue of their sacred office.^
The parallelism between the legends of Nagpur and Ujjain
may be allowed to strengthen my conjecture that, if we have
a race of royal serpents in the one place, there may well have
been a race of royal asses in the other ; indeed such dynasties
have perhaps not been so rare as might be supposed.
1 E. T. Dalton, Descriptive Eth- Tribes of Manipur," Journal of the
nology of Bengal, pp. 165 sq. Anthropological Institute, xxxi. (1901)
2 T. C. Hodson, "The Native pp. 302, 304.
CHAPTER IV
THE SUPPLY OF KINGS
Stories of TALES of the foregoing sort might be dismissed as fictions
Beaotrand designed to amuse a leisure hour, were it not for their
the Beast remarkable agreement with beliefs and customs which, as we
mere have seen, still exist, or are known to have existed in former
fictions, times. That agreement can hardly be accidental. We
but rest on ,..«,, ^ . . ,
a real basis Seem to be justified, therefore, in assuming that stories
of belief Qf ^jjg jjind really rest on a basis of facts, however much
and
custom. these facts may have been distorted or magnified in passing
through the mind of the story-teller, who is naturally more
Similarly concerned to amuse than instruct his hearers. Even the
of^ings"^ legend of a line of kings of whom each reigned for a single
who were day, and was sacrified at night for the good of the people,
after a will hardly seem incredible when we remember that to this
reign of a Jay a kingdom is held on a similar tenure in west Africa,
has its though under modern conditions the throne stands vacant.-'
analogy in ^jjj while it would be vain to rely on such stories for exact
actual
custom. historical details, yet they may help us in a general way to
Such understand the practical working of an institution which to
dicate^that civilised men seems at first sight to belong to the cloudland
the supply of fancy rather than to the sober reality of the workaday
may hive World. Remark, for example, how in these stories the
been main- supply of kings is maintained. In the Indian tradition all
tainedby , - , . ,. , ,
compelling the men of the city are put on a list, and each of them,
™^° '°th ^^^^ '^'s *^"''" comes, is forced to reign for a day and to die
fatal sove- the death. It is not left to his choice to decide whether he
reignty. .^^jjj accept j-hg fatal sovereignty or not. In the Higk
History of the Holy Grail the mode of filling the vacant
1 See above, pp. 1 1 8 sq.
134
CHAP. IV THE SUPPLY OF KINGS 135
throne is different. A stranger, not a citizen, is seized and
compelled to accept office. In the end, no doubt, the dwarf
volunteers to be king, thus saving Lancelot's life ; but the
narrative plainly implies that if a substitute had not thus
been found, Lancelot would have been obliged, whether he
would or not, to wear the crown and to perish in the fire.
In thus representing the succession to a throne as com- our con-
pulsory, the stories may well preserve a reminiscence of a "^^P^jons
real custom. To us, indeed, who draw our ideas of kingship primitive
from the hereditary and highly privileged monarchies of^J°^^p|P^
civilised Europe, the notion of thrusting the crown upon be coloured
reluctant strangers or common citizens of the lowest rank is ^^ ^^^'
apt to appear fantastic and absurd. But that is merely ideas bor-
because we fail to realise how widely the modern type of thrvery ""
kingship has diverged from the ancient pattern. In early different
times the duties of sovereignty are more conspicuous than of modern
its privileges. At a certain stage of development the chief Europe.
or king is rather the minister or servant than the ruler of
his people. The sacred functions which he is expected to
discharge are deemed essential to the welfare, and even the
existence, of the community, and at any cost some one must
be found to perform them. Yet the burdens and restrictions
of all sorts incidental to the early kingship are such that not
merely in popular tales, but in actual practice, compulsion
has sometimes been found necessary to fill vacancies, while
elsewhere the lack of candidates has caused the office to fall
into abeyance, or even to be abolished altogether.^ And
where death stared the luckless monarch in the face at the
end of a brief reign of a few months or days, we need not
wonder that gaols had to be swept and the dregs of society
raked to find a king.
Yet we should doubtless err if we supposed that under in other
such hard conditions men could never be found ready and ^^^^^ ^"^^
even eager to accept the sovereignty. A variety of causes many men
has led the modern nations of western Europe to set on ™^^^ ^^^
human life — their own life and that of others — a higher value willing to
than is put upon it by many other races. The result is a kingdom
fear of death which is certainly not shared in the same 0° con-
1 See The Magic Art and the Evolution of Kings, vol. ii. p. 4 ; Taboo and the
Perils of the Soul, pp. 17 sqq.
136 THE SUPPLY OF KINGS chap.
dition of degree of intensity by some peoples whom we in our self-
artheend complacency are accustomed to regard as our inferiors,
of a short Among the causes which thus tend to make us cowards may
v^ious be numbered the spread of luxury and the doctrines of a
causes have gloomy theology, which by proclaiming the eternal damna-
to intensify tion and excruciating torments of the vast majority of man-
the fear of Yi^^ has added incalculably to the dread and horror of death,
modern The growth of humancr sentiments, which seldom fails to
Europe. effect a corresponding amelioration in the character even of
the gods, has indeed led many Protestant divines of late years
to temper the rigour of the divine justice with a large infu-
sion of mercy by relegating the fires of hell to a decent
obscurity or even extinguishing them altogether. But these
lurid flames appear to blaze as fiercely as ever in the more
conservative theology of the Catholic Church.^
Evidence It would be easy to accumulate evidence of the indiffer-
paratlve"" ^"^^ °'' ^P^thy exhibited in presence of death by races whom
indifference we commonly brand as lower. A few examples must here
displayed suffice. Speaking of the natives of India an English writer
by other observes : " We place the highest value on life, while they,
.^ ■ ^ being blessed with a comfortable fatalism, which assumes
Absence of °
the fear of that each man s destiny is written on his forehead in invisible
India and characters, and being besides untroubled with any doubts or
Annam. thoughts as to the nature of their reception in the next
world, take matters of life and death a great deal more
unconcernedly, and, compared with our ideas, they may be
said to present an almost apathetic indifference on these
subjects." ^ To the same effect another English writer
remarks that " the absence of that fear of death, which is so
powerful in the hearts of civilised men, is the most remark-
able trait in the Hindu character." ^ Among the natives of
Annam, according to a Catholic missionary, " the subject
of death has nothing alarming for anybody. In presence
of a sick man people will speak of his approaching end
1 See Dr. Joseph Bautz, Die Holle, the University of Miinster, and his
im Anschluss an die Scholastik darge- book is published with the approbation
jife///2 (Mainz, 1905). Dr. Bautz holds of the Catholic Church,
that the damned burn in eternal dark- ^ R. H. Elliot, Experiences of a
ness and eternal fire somewhere in Planter in the Jungles of Mysore
the bowels of the earth. He is, let us (London, 1871), i. 95.
hope in more senses than one, an ' Mrs. Postans, Cutch (London,
extraordinaiy professor of theology at 1839), p. 168.
IV THE SUPPLY OF KINGS 137
and of his funeral as readily as of anything else. Hence
we never need to take the least verbal precaution in
warning the sick to prepare themselves to receive the
last sacraments. Some time ago I was summoned to a
neophyte whose death, though certain, was still distant. On
entering the house I found a woman seated at his bedside
sewing the mourning dresses of the family. Moreover, the
carpenter was fitting together the boards of the coffin quite
close to the door of the house, so that the dying man could
observe the whole proceeding from his bed. The worthy
man superintended personally all these details and gave
directions for each of the operations. He even had for his
pillow part of the mourning costume which was already
finished. I could tell you a host of anecdotes of the same
sort." Among these people it is a mark of filial piety to
present a father or mother with a coffin ; the presentation is
the occasion of a family festival to which all friends are
invited. Pupils display their respect for their masters in the
same fashion. Bishop Masson, whose letter I have just
quoted, was himself presented with a fine coffin by some of
his converts as a New Year gift and a token of their respect
and affection ; they invited his attention particularly to the
quality of the wood and the beauty of the workmanship.^
With regard to the North American Indians a writer Absence of
who knew them well has said that among them " the idea ^g^th" °
of immortality is strongly dwelt upon. It is not spoken of among the
as a supposition or a mere belief, not fixed. It is regarded in'dkn?"
as an actuality, — as something known and approved by the
judgment of the nation. During the whole period of my
residence and travels in the Indian country, I never knew
and never heard of an Indian who did not believe in it, and
in the reappearance of the body in a future state. However
mistaken they are on the subject of accountabilities for acts
done in the present life, no small part of their entire myth-
ology, and the belief that sustains the man in his vicissitudes
and wanderings here, arises from the anticipation of ease and
enjoyment in a future condition, after the soul has left the
body. The resignation, nay, the alacrity with which an
1 Mgr. Masson, in Annales de la Propagation de la Foi, xxiv. (1852) pp.
324 sq.
138 THE SUPPLY OF KINGS chap.
Indian frequently lies down and surrenders life, is to be
ascribed to this prevalent belief. He does not fear to go to
a land which, all his life long, he has heard abounds in
rewards without punishments." ■^ Another traveller, who saw
much of the South American Indians, asserts that they
surpass the beasts in their insensibility to hardship and pain,
never complaining in sickness nor even when they are being
killed, and exhibiting in their last moments an apathetic
indifference untroubled by any misgiving as to the future.^
Wholesale butcheries of human beings were perpetrated
till lately in the name of religion in the west African
kingdom of Dahomey. As to the behaviour of the victims
we are told that " almost invariably, those doomed to die
exhibit the greatest coolness and unconcern. The natural
dread of death which the instinct of self-preservation has
implanted in every breast, often leads persons who are liable
to be seized for immolation to endeavour to escape ; but
once they are seized and bound, they resign themselves to
their fate with the greatest apathy. This is partly due to
the less delicate nervous system of the negro ; but one
reason, and that not the least, is that they have nothing to
fear. As has been said, they have but to undergo a surgical
operation and a change of place of residence ; there is no
uncertain future to be faced, and, above all, there is an
entire absence of that notion of a place of terrible punish-
ment which makes so many Europeans cowards when face
to face with death." ^ One of the earliest European settlers
on the coast of Brazil has remarked on the indifference
exhibited by the Indian prisoners who were about to be
massacred by their enemies. He conversed with the
captives, men young, strong, and handsome. To his
question whether they did not fear the death that was so
near and so appalling, they replied with laughter and
mockery. When he spoke of ransoming them from their
foes, they jeered at the cowardice of Europeans.* The
* H. R. Schoolcraft, Indian Tribes Peoples of the Slave Coast, p. 127.
of the United States, ii. (Philadelphia, The testimony of a soldier on such a
1853), p. 68. point is peculiarly valuable.
^ F. de Azara, Voyages dans I' Ami- * A. The vet, Les Singularitez de
rique MMdionale, ii. 181. la France Antarctique (Antwerp,
^ A. B. Ellis, The Ewe-speaking 1558), pp. 74 sq. ; id., Cosmographie
IV THE SUPPLY OF KINGS 139
Khonds of India practised an extensive system of human
sacrifice, of which we shall hear more in the sequel. The
victims, known as Meriahs, were kept for years to be
sacrificed, and their manner of death was peculiarly horrible,
since they were hacked to pieces or slowly roasted alive.
Yet when these destined victims were rescued by the English
ofificers who were engaged in putting down the custom, they
generally availed themselves of any opportunity to escape
from their deliverers and returned to their fate.^ In Uganda
there were formerly many sacrificial places where human
victims used to be slaughtered or burned to death, some-
times in hundreds, from motives of superstition. " Those
who have taken part in these executions bear witness how
seldom a victim, whether man or woman, raised his voice to
protest or appeal against the treatment meted out to him.
The victims went to death (so they thought) to save their
country and race from some calamity, and they laid down
their lives without a murmur or a struggle." ^
But it is not merely that men of other races and other Further,
religions submit to inevitable death with an equanimity ™™ °^
° n ./ other races
which modern Europeans in general cannot match ; they often
actually seek and find it for reasons which seem to us wholly ^^^J^ ^^e.^
inadequate. The motives which lead them to sacrifice their voluntarily
lives are very various. Among them religious fanaticism which^°"^
has probably been one of the commonest, and in the preced-s^™'°."s
ing pages we have met with many instances of voluntary adequate,
deaths incurred under its powerful impulse.' But more
secular motives, such as loyalty, revenge, and an excessive
sensibility on the point of honour, have also driven multi-
tudes to throw away their lives with a levity which may
strike the average modern Englishman as bordering on
insanity. It may be well to illustrate this comparative
indifference to death by a few miscellaneous examples
drawn from different races. Thus, when the king of Benin
universelle (Paris, IS75), p. 945 learned the facts in the year 1853 from
[979]. his friend Captain Gore, of the 29th
' My informant was the late Captain Madras Native Infantry, who rescued
W. C. Robinson, formerly of the 2nd some of the victims.
Bombay Europeans (Company's Ser- ^ Rev. J. Roscoe, The Baganda
vice), afterwards resident at 15 Chester- (London, 191 1), p. 338.
ton Hall Crescent, Cambridge. He ^ See above, pp. 42 j^^., t,i^ sqq.
140 THE SUPPLY OF KINGS chap.
Thus died and was about to be lowered into the earth, his
have freely f^vourites and servants used to compete with each other
allowed for the privilege of being buried alive with his body in order
to'te^kiued that they might attend and minister to him in the other
in order to world. After the dispute was settled and the tomb had
their dead'' closed over the dead and the living, sentinels were set to
ruler to the watch it day and night. Next day the sepulchre would be
world. opened and some one would call down to the entombed
men to know what they were doing and whether any of
them had gone to serve the king. The answer was
commonly, " No, not yet." The third day the same question
would be put, and a voice would reply that so-and-so had
gone to join his Majesty. The first to die was deemed the
happiest. In four or five days when no answer came up to
the question, and all was silent in the grave, the heir to the
throne was informed, and he signalised his accession by
kindling a fire on the tomb, roasting flesh at it, and dis-
tributing the meat to the people.^ The daughter of a
Mbaya chief in South America, having been happily baptized
at the very point of death, was accorded Christian burial in
the church by the Jesuit missionary who had rescued her
like a brand from the burning. But an old heathen woman
of the tribe took it sadly to heart that her chiefs daughter
should not be honoured with the usual human sacrifices.
So, drawing an Indian aside, she implored him to be so kind
as to knock her on the head, that she might go and serve
her young mistress in the Land of Souls. The savage
obligingly complied with her request, and the whole horde
begged the missionary that her body might be buried with
that of the chiefs daughter. The Jesuit sternly refused.
He informed them that the girl was now with the angels,
and stood in need of no such attendant. As for the old
woman, he observed grimly that she had gone to a very
different place and would move in a very different circle of
society.^ When Otho committed suicide after the battle of
Bedriacum, some of his soldiers slew themselves at his pyre,
and their example was afterwards followed by many of their
1 O. Dapper, Description de I' A- ^ r_ Southey, History of Brazil,
frique (Amsterdam, 1686), p. 312 ; H. iii. 391 sq.
Ling Roth, Great Benin, p. 43.
IV THE SUPPLY OF KINGS 141
comrades in the armies which had marched with Otho to
meet Vitellius ; their motive was not fear of the conqueror,
but purely loyalty and devotion to their emperor.-*
In the East that indifference to human life which seems in the
so strange to the Western mind often takes a peculiar form, ^l^^^
A man will sometimes kill himself merely in order to be sometimes
revenged on his foe, believing that his ghost will haunt and sul^^e in
torment the survivor, or expecting that punishment of some order to
sort will overtake the wretch who drove him to this extreme themselves
step.^ Among some peoples etiquette requires that if a man °° *p'''
commits suicide for this purpose, his enemy should at once
follow his example. To take a single example. There is Law of
a caste of robbers in southern India among whom "the law [^'^ '^^'J,'^" ^
of retaliation prevails in all its rigour. If a quarrel takes caste of
place, and somebody tears out his own eye or kills himself, j^jia.
his adversary must do the same either to himself or to one
of his relations. The women carry this barbarity still
further. For a slight affront put on them, a sharp word
said to them, they will go and smash their head against the
door of her who offended them, and the latter is obliged
immediately to do the same. If a woman poisons herself
by drinking the juice of a poisonous herb, the other woman
who drove her to this violent death must poison herself
likewise ; else her house will be burned, her cattle carried
off, and injuries of all kinds done her until satisfaction is
given. They extend this cruelty even to their own children.
Not long ago, a few steps from the church in which I have
the honour to write to you, two of these barbarians having
quarrelled, one of them ran to his house, took from it a
child of about four years, and crushed its head between two
stones in the presence of his enemy. The latter, without
exhibiting any emotion, took his nine-years' old daughter,
and, plunging a dagger into her breast, said, ' Your child was
only four years old, mine was nine years old. Give me a
victim to equal her.' 'Certainly,' replied the other, and
seeing at his side his eldest son, who was ready to be
married, he stabbed him four or five times with his dagger :
1 Tacitus, ^w/cn ii. 49 ; Plutarch, motiv," Globus, Ixxiv. {1898) pp.
Otho, 17. 37-39-
2 R. Lasch, " Rache als Selbstmord-
142 THE SUPPLY OF KINGS chap.
and, not content with shedding the blood of his two sons, he
killed his wife too, in order to oblige his enemy to murder
his wife in like manner. Lastly, a little girl and a baby at
the breast had also their throats cut, so that in a single day
seven persons were sacrificed to the vengeance of two blood-
thirsty men, more cruel than the most ferocious brutes. I
have actually in my church a young man who sought refuge
among us, wounded by a spear-thrust which his father
inflicted on him in order to kill him and thus oblige his foe
to slay his own son in like manner. The barbarian had
already stabbed two of his children on other occasions for
the same purpose. Such atrocious examples will seem to
you to partake more of fable than of truth ; but believe me
that far from exaggerating, I could produce many others not
less tragical." ^
Contempt The Same contempt of death which many races have
exhiwtedin^'^'^ibi'^^'i in modern times was displayed in antiquity by the
antiquity hardy natives of Europe before Christianity had painted the
Thracians world beyond the grave in colours at which even their bold
and the spirits quailed. Thus, for example, at their banquets the
rude Thracians used to suspend a halter over a movable
stone and cast lots among themselves. The man on whom
the lot fell mounted the stone with a scimitar in his hand
and thrust his head into the noose. A comrade then rolled
the stone from under him, and while he did so the other
attempted to sever the rope with his scimitar. If he suc-
ceeded he dropped to the ground and was saved ; if he failed,
he was hanged, and his dying struggles were greeted with
peals of laughter by his fellows, who regarded the whole
thing as a capital joke.^ The Greek traveller Posidonius,
who visited Gaul early in the first century before our era,
records that among the Celts men were to be found who for
a sum of money or a number of jars of wine, which they
distributed among their kinsmen or friends, would allow
themselves to be publicly slaughtered in a theatre. They
^ Father Martin, Jesuit missionary, English Government has long since
in Leitres idifiantes et curieuses, Nou- done its best to suppress these
velle Edition, xi. (Paris, 1781), pp. practices.
246-248. Tlie letter was written at
Marava, in the mission of Madura, ^ Seleucus, quoted by Athenaeus,
8th November 1709. No doubt the iv. 42, p. 155 D e.
IV THE SUPPLY OF KINGS 143
lay down on their backs upon a shield and a man came and
cut their throats with a sword.^
A Greek author, Euphorion of Chalcis, who lived in the in ancient
age when the eyes of all the world were turned on the great ^ere men ^
conflict between Rome and Carthage for the mastery of the willing to
Mediterranean, tells us that at Rome it was customary to headed for
advertise for men who would consent to be beheaded with a sum of
. , , . - . . _ - . five minae.
an axe in consideration of receiving a sum of five mmae, or
about twenty pounds of our money, to be paid after their
death to their heirs. Apparently there was no lack of
applicants for this hard-earned bounty ; for we are informed
that several candidates would often compete for the privilege,
each of them arguing that he had the best right to be
cudgelled to death.^ Why were these men invited to be
beheaded for twenty pounds a piece ? and why in response
to the invitation did they gratuitously, as it would seem,
express their readiness to suffer a much more painful death
than simple decapitation ? The reasons are not stated by
Euphorion in the brief extract quoted from his work by
Athenaeus, the Greek writer who has also preserved for us
the testimony of Posidonius to the Gallic recklessness of life.
But the connexion in which Athenaeus cites both these
passages suggests that the intention of the Roman as of the
Gallic practice was merely to minister to the brutal pleasure
of the spectators ; for he inserts his account of the customs in
a dissertation on banquets, and he had just before described
how hired ruffians fought and butchered each other at Roman
dinner-parties for the amusement of the tipsy guests.' Or
perhaps the men were wanted to be slaughtered at funerals,
for we know that at Rome a custom formerly prevailed of
sacrificing human beings at the tomb : the victims were
commonly captives or slaves,* but they may sometimes have
• Posidonius, quoted by Athenaeus, practised by many savage and barbarous
iv. 40, p. 154 B c. peoples, was in later times so far miti-
2 Euphorion of Chalcis, quoted by gated at Rome that the destined victims
Athenaeus, iv. 40, p. 154 C; Eusta- were allowed to fight each other, which
thius on Homer, Odyssey, xviii. 46, p. gave some of them a chance of surviv-
1837. ing. This mitigation of human sacrifice
3 Athenaeus, iv. 39, p. iS3 E F, is said to have been introduced by D.
quoting Nicolaus Damascenus. Junius Brutus in the third century B.C.
^ Tertullian, De spectacuHs, 12. (Livy, Epit. xvi.). It resembles the
The custom of sacrificing human beings change which I suppose to have taken
in honour of the dead, which has been place at Nemi and Other places, where.
144 THE SUPPLY OF KINGS chap.
been obtained by advertisement from among the class of
needy freemen. Such wretches in bidding against each
other may have pleaded as a reason for giving them the
preference that they really deserved for their crimes to die a
slow and painful death under the cudgel of the executioner.
This explanation of the custom, which I owe to my friend
Mr. W. Wyse, is perhaps the most probable. But it is also
possible, though the language of Euphorion does not
lend itself so well to this interpretation, that a cudgelling
preceded decapitation as part of the bargain. If that was
so, it would seem that the men were wanted to die as sub-
stitutes for condemned criminals ; for in old Rome capital
punishment was regularly inflicted in this fashion, the male-
factors being tied up to a post and scourged with rods before
they were beheaded with an axe.^ There is nothing im-
probable in the view that persons could be hired to suffer
the extreme penalty of the law instead of the real culprits.
We shall see that a voluntary substitution of the same sort is
reported on apparently good authority to be still occasionally
practised in China. However, it is immaterial to our purpose
whether these men perished to save others, to adorn a funeral,
or merely to gratify the Roman lust for blood. The one thing
that concerns us is that in the great age of Rome there were
to be found Romans willing, nay, eager to barter their lives
for a paltry sum of money of which they were not even to
have the enjoyment. No wonder that men made of that stuff
founded a great empire, and spread the terror of the Roman
arms from the Grampians to the tropics.^
Chinese The Comparative indifference with which the Chinese
to death"'^^ regard their lives is attested by the readiness with which
they commit suicide on grounds which often seem to the
European extremely trifling.^ A still more striking proof
if I am right, kings were at first put to tropics. The empire did not reach
death inexorably at the end of a fixed this its extreme limit till after the age
period, but were afterwards permitted of Augustus. See Th. Mommsen,
to defend themselves in single combat. Romische Geschickte, v. 594 sg. Strabo
1 Livy, ii. 5. 8, xxvi. 13. 15, xxviii. speaks (xvii. i. 48, p. 817) as if Syene,
29. II ; Polybius, i. 7. 12, xi. 30. 2 ; which was held by a Roman garrison
Th. Mommsen, Romisches Strafrecht of three cohorts, were within the
(Leipsic, l899),_pp. 916 sqq. tropics ; but that is a mistake.
^ Hiera Sykaminos (Maharrakd), the ' For some evidence see J. H. Gray,
furthest point of the Roman dominion China, i. 329 sqq. ; H. Norman, The
in southern Egypt, lies within the Peoples and Politics of the Far East
IV THE SUPPLY OF KINGS 145
of their apathy in this respect is furnished by the readiness
with which in China a man can be induced to suffer death
for a sum of money to be paid to his relatives. Thus, for
example, "one of the most wealthy of the aboriginal tribes,
called Shurii-Kia-Miau, is remarkable for the practice of a
singular and revolting religious ceremony. The people
possess a large temple, in which is an idol in the form of
a dog. They resort to this shrine on a certain day every
year to worship. At this annual religious festival it is, I
believe, customary for the wealthy members of the tribe to
entertain their poorer brethren at a banquet given in honour
of one who has agreed, for a sum of money paid to his
family, to allow himself to be offered as a sacrifice on the
altar of the dog idol. At the end of the banquet the victim,
having drunk wine freely, is put to death before the idol.
This people believe that, were they to neglect this rite, they
would be visited with pestilence, famine, or the sword." ^
Further, it is said that in China a man condemned to death
can procure a substitute, who, for a small sum, will volun-
tarily consent to be executed in his stead. The money goes
to the substitute's kinsfolk, and since to increase the family
prosperity at the expense of personal suffering is regarded
by the Chinese as an act of the highest virtue, there is re-
ported to be, just as there used to be in ancient Rome, quite
a competition among the candidates for death. Such a sub-
stitution is even recognised by the Chinese authorities, except
in the case of certain grave crimes, as for instance parricide.
The local mandarin is probably not averse to the arrangement,
for he is said to make a pecuniary profit by the transaction,
(London, 1905), pp. 277 sq. On this would gain a vantage ground by
subject the Rev. Dr. W. T. A. Barber, becoming a ghost, and thus able
Headmaster of the Leys School, Cam- to plague his enemy in the flesh.
bridge, formerly a missionary in China, Probably blind anger has more to do
writes to me as follows (3rd February with it than either of these causes.
igo2): "Undoubtedly the Eastern, But the particular mode would not
through his belief in Fate, has com- ordinarily occur to a Western. I am
paratively little fear of death. I have bound to say that in many cases the
sometimes seen the Chinese in great fear; patient was ready enough to take my
but, on the other hand, I have saved at medicines, but mostly it was the friends
least a hundred lives of people who had who were most eager, and exceedingly
swallowed opium out of spite against rarely did I receive thanks from the
some one else, the idea being, first, the rescued."
trouble given by minions of the law to ^ J. H. Gray (Archdeacon of Hong-
the survivor ; second, that the dead kong), China (London, 1878), ii. 306.
PT. Ill ^
146 THE SUPPLY OF KINGS chap.
engaging a substitute for a less sum than he received from
the condemned man, and pocketing the difference.-'
We must The foregoing evidence may suffice to convince us that
of aii^men's ^^ should commit a grievous error were we to judge all
love of life men's love of life by our own, and to assume that others
own."^ cannot hold cheap what we count so dear. We shall never
understand the long course of human history if we persist
in measuring mankind in all ages and in all countries by
the standard, perhaps excellent but certainly narrow, of the
modern English middle class with their love of material comfort
and " their passionate, absorbing, almost bloodthirsty clinging
to life." That class, of which I may say, in the words of
Matthew Arnold, that I am myself a feeble unit, doubtless
possesses many estimable qualities, but among them can
hardly be reckoned the rare and delicate gift of historical
imagination, the power of entering into the thoughts and
feelings of men of other ages and other countries, of con-
ceiving that they may regulate their life by principles which
do not square with ours, and may throw it away for objects
which to us might seem ridiculously inadequate.^
Hence it is To return, therefore, to the point from which we started,
that in * we may safely assume that in some races, and at some
some races periods of history, though certainly not in the well-to-do
some classes of England to-day, it might be easy to find men who
periods of ^ould willingly accept a kingdom with the certainty of being
would be put to death after a reign of a year or less. Where men are
easy to find j-gady, as they have been in Gaul, in Rome, and in China, to
' The particulars in the text are 378 j?.). However, from his personal
taken, with Lord Avebury's kind per- enquiries Professor Parker is con-
mission, from a letter addressed to him vinced that in such matters the local
by Mr. M. W. Lampson of the Foreign mandarin can do what he pleases, pro-
Office. See Note A at the end of the vided that he observes the form of law
volume. Speaking of capital punish- and gives no oflfence to his superiors,
ment in China, Professor E. H. Parker
says: " It is popularly stated that sub- " My friend, the late Sir Francis
stitutes can be bought for Taels 50, and Galton, mentioned in conversation a
most certainly this statement is more phrase which described the fear of
than true, so far as the price of human death as " the Western (or European)
life is concerned ; but it is quite malady," but he did not remember
another question whether the gaolers where he had met with it. He wrote
and judges can always be bribed" (E. to me (i8th October 1902) that "our
H. Parker, Professor of Chinese at the fear of death is presumably much
Owens College, Manchester, China greater than that of the barbarians who
Past and Present, London, 1903, pp. -were our far-back ancestors."
IV THE SUPPLY OF KINGS 147
yield up their lives at once for a paltry sum of which they men willing
are themselves to reap no benefit, would they not be willing y^^'^^o^' *
to purchase at the same price a year's tenure of a throne ? on con-
Among people of that sort the difficulty would probably be bdngidLd
not so much to find a candidate for the crown as to decide at the end
between the conflicting claims of a multitude of competitors, reign. "
In point of fact we have heard of a Shilluk clamouring
to be made king on condition of being killed at the end of
a brief reign of a single day, and we have read how in
Malabar a crowd scrambled for the bloody head which
entitled the lucky man who caught it to be decapitated after
five years of unlimited enjoyment, and how at Calicut many
men used to rush cheerfully on death, not for a kingship of
a year, or even of an hour, but merely for the honour of
displaying their valour in a fruitless attack on the king.-'
' See above, pp. 23, 49 sqq., 52 sq.
CHAPTER V
TEMPORARY KINGS
Annual In some places the modified form of the old custom of regi-
ofkiii^s°° '-''^^ which appears to have prevailed at Babylon^ has been
and their further Softened down. The king still abdicates annually for
temporarily ^ short time and his place is filled by a more or less nominal
taken by sovereign ; but at the close of his short reign the latter is
sovereigns, ^o longer killed, though sometimes a mock execution still
survives as a memorial of the time when he was actually
Temporary put to death. To take examples. In the month of M^ac
Cambodia. (February) the king of Cambodia annually abdicated for
three days. During this time he performed no act of
authority, he did not touch the seals, he did not even receive
the revenues which fell due. In his stead there reigned a
temporary king called Sdach Mdac, that is, King February.
The office of temporary king was hereditary in a family
distantly connected with the royal house, the sons succeed-
ing the fathers and the younger brothers the elder brothers,
just as in the succession to the real sovereignty. On a
favourable day fixed by the astrologers the temporary king
was conducted by the mandarins in triumphal procession.
He rode one of the royal elephants, seated in the royal
palanquin, and escorted by soldiers who, dressed in appro-
priate costumes, represented the neighbouring peoples of
Siam, Annam, Laos, and so on. In place of the golden
crown he wore a peaked white cap, and his regalia, instead
of being of gold encrusted with diamonds, were of rough
wood. After paying homage to the real king, from whom
he received the sovereignty for three days, together with all
1 See above, pp. 1 1 3 sqq.
148
CHAP. V TEMPORARY KINGS 149
the revenues accruing during that time (though this last
custom has been omitted for some time), he moved in
procession round the palace and through the streets of the
capital. On the third day, after the usual procession, the
temporary king gave orders that the elephants should
trample under foot the " mountain of rice," which was a
scaffold of bamboo surrounded by sheaves of rice. The
people gathered up the rice, each man taking home a little
with him to secure a good harvest. Some of it was also taken
to the king, who had it cooked and presented to the monks.^
In Siam on the sixth day of the moon in the sixth Temporary
month (the end of April) a temporary king is appointed, gl"^ j^
who for three days enjoys the royal prerogatives, the real former
king remaining shut up in his palace. This temporary king ^^°'
sends his numerous satellites in all directions to seize and
confiscate whatever they can find in the bazaar and open
shops ; even the ships and junks which arrive in harbour
during the three days are forfeited to him and must be
redeemed. He goes to a field in the middle of the city,
whither they bring a gilded plough drawn by gaily-decked
oxen. After the plough has been anointed and the oxen
rubbed with incense, the mock king traces nine furrows with
the plough, followed by aged dames of the palace scattering
the first seed of the season. As soon as the nine furrows
are drawn, the crowd of spectators rushes in and scrambles
for the seed which has just been sown, believing that, mixed
with the seed-rice, it will ensure a plentiful crop. Then the
oxen are unyoked, and rice, maize, sesame, sago, bananas,
sugar-cane, melons, and so on, are set before them ; whatever
they eat first will, it is thought, be dear in the year following,
though some people interpret the omen in the opposite sense.
During this time the temporary king stands leaning against
a tree with his right foot resting on his left knee. From
standing thus on one foot he is popularly known as King
Hop ; but his official title is Phaya Phollathep, " Lord
of the Heavenly Hosts." ^ He is a sort of Minister of
1 E. Aymonier, Notice sur le Cam- see E. Aymonier, op. cit. pp. 36 sq.
fo<^(Paris, 1875), p. 61; J. Moura, Ze ''■ 0&\&'Lov!ohct, Du royaume de Siam
Royaume du Cambodge (Paris, 1883), i. (Amsterdam, 1691), i. 56 sq. ; Turpin,
327 J?. For the connexion of the tern- "History of Siam," in Pinkerton's
poraryking'sfamilywiththe royal house, Voyages and Travels, ix. 581 sq. ; Mgr.
ISO TEMPORARY KINGS chap.
Agriculture ; all disputes about fields, rice, and so forth, are
referred to him. There is moreover another ceremony in
which he personates the king. It takes place in the second
month (which falls in the cold season) and lasts three days.
He is conducted in procession to an open place opposite
the Temple of the Brahmans, where there are a number
of poles dressed like May-poles, upon which the Brahmans
swing. All the while that they swing and dance, the Lord
of the Heavenly Hosts has to stand on one foot upon a seat
which is made of bricks plastered over, covered with a white
cloth, and hung with tapestry. He is supported by a
wooden frame with a gilt canopy, and two Brahmans stand
one on each side of him. The dancing Brahmans carry
buffalo horns with which they draw water from a large
copper caldron and sprinkle it on the spectators ; this is
supposed to bring good luck, causing the people to dwell in
peace and quiet, health and prosperity. The time during
which the Lord of the Heavenly Hosts has to stand on one
foot is about three hours. This is thought " to prove the
dispositions of the Devattas and spirits." If he lets his foot
down " he is liable to forfeit his property and have his family
enslaved by the king ; as it is believed to be a bad omen,
portending destruction to the state, and instability to the
throne. But if he stand firm he is believed to have gained
a victory over evil spirits, and he has moreover the privilege,
ostensibly at least, of seizing any ship which may enter the
harbour during these three days, and taking its contents, and
also of entering any open shop in the town and carrying
away what he chooses." '^
Brugi^re, in Annales de I' Association de Young, the ceremony is generally held
la Propagation de la Foi,y.{_\%T,\)-g^.\%?, about the middle of May, and no one
sq. ; Pallegoix, Description du royaume is supposed to plough or sow till it is
TAai ou Siam (Fans, 1854), i. 250; A. over. According to Loubere the title
Bastian, Die Volker des ostlichen Asien, of the temporary king was Oc-ya Kaou,
iii. 305-309, 526-528. Bowring (5za/«, or Lord of the Rice, and the office was
i. 158 sq.) copies, as usual, from Palle- regarded as fatal, or at least calamitous
goix. For a description of the ceremony {"funesie")\a\aca.
as observed at the present day, see E.
YoMn^,The Kingdom of the Yellow Rohe ' Lieut. -Col. James Low, "On the
(Westminster, 1898), pp. 210 jy. The Laws of Muung Thai or Siam,"_/(?«?--
representative of the king no longer nal of the Indian Archipelago, i. (Simg&-
enjoys his old privilege of seizing any pore, 1847) p. 339; A. Bastian, Die
goods that are exposed for sale along the Volker des ostlichen Asien, iii. 98, 314,
line of the procession. According to Mr. S26 sq.
V TEMPORARY KINGS 151
Such were the duties and privileges of the Siamese King Modern
Hop down to about the middle of the nineteenth century t"^'°™ °^
or later. Under the reign of the late enlightened monarch kings in
this quaint personage was to some extent both shorn of the ^"'™
glories and relieved of the burden of his office. He still
watches, as of old, the Brahmans rushing through the air in
a swing suspended between two tall masts, each some ninety
feet high ; but he is allowed to sit instead of stand, and,
although public opinion still expects him to keep his right
foot on his left knee during the whole of the ceremony, he
would incur no legal penalty were he, to the great chagrin
of the people, to put his weary foot to the ground. Other
signs, too, tell of the invasion of the East by the ideas and
civilisation of the West. The thoroughfares that lead to the
scene of the performance are blocked with carriages : lamp-
posts and telegraph posts, to which eager spectators cling
like monkeys, rise above the dense crowd ; and, while a tatter-
demalion band of the old style, in gaudy garb of vermilion
and yellow, bangs and tootles away on drums and trumpets
of an antique pattern, the procession of barefooted soldiers
in brilliant uniforms steps briskly along to the lively strains
of a modern military band playing " Marching through
Georgia." ^
On the first day of the sixth month, which was regarded Temporary
as the beginning of the year, the king and people of Sama- g °^^'°
racand used to put on new clothes and cut their hair and cand and
beards. Then they repaired to a forest near the capital j.^p[
where they shot arrows on horseback for seven days. On
the last day the target was a gold coin, and he who hit it
had the right to be king for one day.^ In Upper Egypt on
the first day of the solar year by Coptic reckoning, that is, on
the tenth of September, when the Nile has generally reached
its highest point, the regular government is suspended for
three days and every town chooses its own ruler. This
1 E. Young, The Kingdom of the superintend the latter.
Yellow Robe, pp. 212-217. The writer
tells us that though the Minister for ^ Ed. Chavannes, Documents sur les
Agriculture still officiates at the Plough- Tou - Kiue ( Tuns) Occidentaux (St.
ing Festival, he no longer presides at Petersburg, 1903), p. 133, note. The
the Swinging Festival ; a different documents collected in this volume are
nobleman is chosen every year to translated from the Chinese.
152 TEMPORARY KINGS chap.
temporary lord wears a sort of tall fool's cap and a long
flaxen beard, and is enveloped in a strange mantle. With
a wand of office in his hand and attended by men disguised
as scribes, executioners, and so forth, he proceeds to the
Governor's house. The latter allows himself to be deposed ;
and the mock king, mounting the throne, holds a tribunal,
to the decisions of which even the governor and his officials
must bow. After three days the mock king is condemned
to death ; the envelope or shell in which he was encased is
committed to the flames, and from its ashes the Fellah
creeps forth.^ The custom perhaps points to an old practice
of burning a real king in grim earnest. In Uganda the
brothers of the king used to be burned, because it was not
lawful to shed the royal blood.^
Temporary The Mohammedan students of Fez, in Morocco, are
Morocco, allowed to appoint a sultan of their own, who reigns for a
few weeks, and is known as Sultan t-tulba, " the Sultan of
the Scribes." This brief authority is put up for auction and
knocked down to the highest bidder. It brings some sub-
stantial privileges with it, for the holder is freed from taxes
thenceforward, and he has the right of asking a favour from
the real sultan. That favour is seldom refused ; it usually
consists in the release of a prisoner. Moreover, the agents
of the student-sultan levy fines on the shopkeepers and
householders, against whom they trump up various humorous
charges. The temporary sultan is surrounded with the
pomp of a real court, and parades the streets in state with
music and shouting, while a royal umbrella is held over his
head. With the so-called fines and free-will offerings, to
which the real sultan adds a liberal supply of provisions, the
students have enough to furnish forth a magnificent banquet ;
and altogether they enjoy themselves thoroughly, indulging
in all kinds of games and amusements. For the first seven
days the mock sultan remains in the college ; then he goes
about a mile out of the town and encamps on the bank of
the river, attended by the students and not a few of the
' C. B. Klunzinger, Bilder aus Ober- p. 243. For evidence of a practice of
dgypten der Wiiste und dem Rothen burning divine personages, see Adonis,
j1/««r« (Stuttgart, 1877), pp. l%o sq. Attis, Osiris, Second Edition, pp. 84
^ Taboo and the Perils of the Soul, sqq., 91 sqq., 139 sqq.
V TEMPORARY KINGS 153
citizens. On the seventh day of his stay outside the town
he is visited by the real sultan, who grants him his request
and gives him seven more days to reign, so that the reign
of " the Sultan of the Scribes " nominally lasts three weeks.
But when six days of the last week have passed the mock
sultan runs back to the town by night. This temporary
sultanship always falls in spring, about the beginning of
April. Its origin is said to have been as follows. When
Mulai Rasheed II. was fighting for the throne in 1664 or
1665, a certain Jew usurped the royal authority at Taza.
But the rebellion was soon suppressed through the loyalty
and devotion of the students. To effect their purpose they
resorted to an ingenious stratagem. Forty of them caused
themselves to be packed in chests which were sent as a
present to the usurper. In the dead of night, while the
unsuspecting Jew was slumbering peacefully among the
packing-cases, the lids were stealthily raised, the brave forty
crept forth, slew the usurper, and took possession of the city
in the name of the real sultan, who, to mark his gratitude
for the help thus rendered him in time of need, conferred
on the students the right of annually appointing a sultan of
their own.^ The narrative has all the air of a fiction
devised to explain an old custom, of which the real mean-
ing and origin had been forgotten.
A custom of annually appointing a mock king for a Temporary
single day was observed at Lostwithiel in Cornwall down to CMnwaii.
the sixteenth century. On " little Easter Sunday '' the free-
holders of the town and manor assembled together, either in
person or by their deputies, and one among them, as it fell
to his lot by turn, gaily attired and gallantly mounted, with
a crown on his head, a sceptre in his hand, and a sword
borne before him, rode through the principal street to the
church, dutifully attended by all the rest on horseback.
The clergyman in his best robes received him at the church-
yard stile and conducted him to hear divine service. On
leaving the church he repaired, with the same pomp, to a
1 Budgett Meakin, The Moors (Lon- sultan takes place the day after his
don, 1902), pp. 312 sq. ; E. Aubin, meeting with the real sultan. The
Le Maroc d' auJourcT hui (Paris, 1904), account in the text embodies some
pp. 283-287. According to the latter notes which were kindly furnished me
of these writers the flight of the mock by Dr. E. V^^estermarck.
154 TEMPORARY KINGS chap.
house provided for his reception. Here a feast awaited him
and his suite, and being set at the head of the table he was
served on bended knees, with all the rites due to the estate
of a prince. The ceremony ended with the dinner, and
every man returned home.^
Temporary Sometimes the temporary king occupies the throne, not
be^n^ng^ annually, but once for all at the beginning of each reign,
of a reign. Thus in the kingdom of Jambi, in Sumatra, it is the custom
that at the beginning of a new reign a man of the people
should occupy the throne and exercise the royal prerogatives
for a single day. The origin of the custom is explained by
a tradition that there were once five royal brothers, the four
elder of whom all declined the throne on the ground of
various bodily defects, leaving it to their youngest brother.
But the eldest occupied the throne for one day, and reserved
for his descendants a similar privilege at the beginning of
every reign. Thus the office of temporary king is hereditary
in a family akin to the royal house.^ In Bilaspur it seems
to be the custom, after the death of a Rajah, for a Brahman
to eat rice out of the dead Rajah's hand, and then to
occupy the throne for a year. At the end of the year the
Brahman receives presents and is dismissed from the
territory, being forbidden apparently to return. " The idea
seems to be that the spirit of the Rdja enters into the
Brdhman who eats the khir (rice and milk) out of his hand
when he is dead, as the Brahman is apparently carefully
watched during the whole year, and not allowed to go
away." The same or a similar custom is believed to obtain
among the hill states about Kangra.^ The custom of banish-
ing the Brahman who represents the king may be a substi-
tute for putting him to death. At the installation of a
prince of Carinthia a peasant, in whose family the office
' R. Carew, Survey of Cornwall have to thank Mr. G. M. Trevelyan,
(London, 1811), p. 322. I do not formerly Fellow of Trinity College,
know what the writer means by "little Cambridge, for directing my attention
Easter Sunday." The ceremony has to this interesting survival of what was
often been described by subsequent doubtless a very ancient custom,
writers, but they seem all to copy, ^ J. W. Boers, ' ' Oud volksgebruik
directly or indirectly, from Carew, who in het Rijk van Jambi," Tijdschrift voor
says that the custom had been yearly Nelrlands Indie, 1840, dl. i. pp. 372
observed in past times and was only of sqq.
late days discontinued . His Survey of ^ Panjab Notes and Queries, i. p. 86,
Cornwall yias first printed in 1602. I § 674 (May' 1884).
V TEMPORARY KINGS ISS
was hereditary, ascended a marble stone which stood sur-
rounded by meadows in a spacious valley ; on his right
stood a black mother-cow, on his left a lean ugly mare. A
rustic crowd gathered about him. Then the future prince,
dressed as a peasant and carrying a shepherd's staff, drew
near, attended by courtiers and magistrates. On perceiving
him the peasant called out, " Who is this whom I see
coming so proudly along ? " The people answered, " The
prince of the land." The peasant was then prevailed on to
surrender the marble seat to the prince on condition of
receiving sixty pence, the cow and mare, and exemption
from taxes. But before yielding his place he gave the
prince a light blow on the cheek.^
Some points about these temporary kings deserve to The
be specially noticed before we pass to the next branch of J^^"^"^^
the evidence. In the first place, the Cambodian and charge
Siamese examples shew clearly that it is especially the^^gicar
divine or magical functions of the king which are trans- functions.
ferred to his temporary substitute. This appears from the
belief that by keeping up his foot the temporary king of
Siam gained a victory over the evil spirits, whereas by
letting it down he imperilled the existence of the state.
Again, the Cambodian ceremony of trampling down the
" mountain of rice," and the Siamese . ceremony of opening
the ploughing and sowing, are charms to produce a plentiful
harvest, as appears from the belief that those who carry
home some of the trampled rice, or of the seed sown, will
thereby secure a good crop. Moreover, when the Siamese
representative of the king is guiding the plough, the people
watch him anxiously, not to see whether he drives a straight
furrow, but to mark the exact point on his leg to which the
skirt of his silken robe reaches ; for on that is supposed to
hang the state of the weather and the crops during the
ensuing season. If the Lord of the Heavenly Hosts hitches
1 Aeneas Sylvius, Of era (Bale, The Carinthian ceremony is the subject
1571), pp. 409 sq.; J. Boemus, Mores, of an elaborate German dissertation by
leges, et ritus omnium gentium (Lyons, Dr. Emil Goldmann i^Die Einfiihrung
1541), pp. 7,\l sq.; J. Grimm, Deutsche der deutschen Herzogsgeschlechter Kdm-
Rechtsalterthilmer, p. 253. According tens in den Slovenischen Stammesver-
to Grimm, the cow and mare stood band, ein Beitrag zur Rechts- und
beside the prince, not the peasant. Kulturgeschichte, Breslau, 1903).
156 TEMPORAR Y KINGS
CHAP.
Up his garment above his knee, the weather will be wet
and heavy rains will spoil the harvest. If he lets it trail
to his ankle, a drought will be the consequence. But fine
weather and heavy crops will follow if the hem of his robe
hangs exactly half-way down the calf of his leg.^ So closely
is the course of nature, and with it the weal or woe of the
people, dependent on the minutest act or gesture of the
king's representative. But the task of making the crops
grow, thus deputed to the temporary kings, is one of the
magical functions regularly supposed to be discharged by
kings in primitive society. The rule that the mock king
must stand on one foot upon a raised seat in the rice-field
was perhaps originally meant as a charm to make the crop
grow high ; at least this was the object of a similar cere-
mony observed by the old Prussians. The tallest girl,
standing on one foot upon a seat, with her lap full of cakes,
a cup of brandy in her right hand and a piece of elm-bark
or linden-bark in her left, prayed to the god Waizganthos
that the flax might grow as high as she was standing.
Then, after draining the cup, she had it refilled, and poured
the brandy on the ground as an offering to Waizganthos,
and threw down the cakes for his attendant sprites. If
she remained steady on one foot throughout the ceremony,
it was an omen that the flax crop would be good ; but
if she let her foot down, it was feared that the crop might
fail.^ The same significance perhaps attaches to the swing-
ing of the Brahmans, which the Lord of the Heavenly
Hosts had formerly to witness standing on one foot. On
the principles of homoeopathic or imitative magic it might
^ E. Young, The Kingdom of the Fiji, the grave-digger who turns the
Yellow Robe, p. 2 1 1 . first sod has to stand on one leg, lean-
^ Lasicius, " De diis Samagitarum ing on his digging-stick (Rev. Lorimer
caeterorumque Sarmatarum," in Res- Fison, in a letter to the author, dated
fublica sive status regni Poloniae, August 26, 1898). Among the Angoni
Lituaniae, Prussiae, Livoniae, etc. of British Central Africa, when the
(Elzevir, 1627), pp. 306 sq.; id., edited corpse of a chief is being burned, his
by W. Mannhardt in Magazin heraus- heir stands beside the blazing pyre on
gegeben von der Lettisch-Literdrischen one leg with his shield in his hand ; and
Gesellschaft, xiv. 91 sq.; J. G. Kohl, three days later he again stands on one
Die deutsch-russischen Ostseeprovinzen leg before the assembled people when
(Dresden and Leipsic, 1841), ii. 27. they proclaim him chief. SeeR. Suther-
There, are, however, other occasions \a.-ai'R.3Xtt3.y,Some Folk-lore Stories and
when superstition requires a person to Songs in Chinyanja (London, 1907),
stand on one foot. At Toku-toku, in pp. 100, 101.
V TEMPORARY KINGS 157
be thought that the higher the priests swing the higher will
grow the rice. For the ceremony is described as a harvest
festival,^ and swinging is practised by the Letts of Russia
with the avowed intention of influencing the growth of the
crops. In the spring and early summer, between Easter
and St. John's Day (the summer solstice), every Lettish
peasant is said to devote his leisure hours to swinging
diligently ; for the higher he rises in the air the higher will
his flax grow that season.^ The gilded plough with which
the Siamese mock king opens the ploughing may be com-
pared with the bronze ploughs which the Etruscans employed
at the ceremony of founding cities ; ^ in both cases the use of
bare iron was probably forbidden on superstitious grounds.*
In the foregoing cases the temporary king is appointed Temporary
annually in accordance with a regular custom. But in other stuuted'in
cases the appointment is made only to meet a special certain
emergency, such as to relieve the real king from some actual c^s for°'
or threatened evil by diverting it to a substitute, who takes Shahs of
PcrsiQi
his place on the throne for a short time. The history of Persia
furnishes instances of such occasional substitutes for the Shah.
Thus Shah Abbas the Great, the most eminent of all the
kings of Persia, who reigned from 1586 to 1628 A.D., being
warned by his astrologers in the year 1591 that a serious
danger impended over him, attempted to avert the omen
by abdicating the throne and appointing a certain unbeliever
named Yusoofee, probably a Christian, to reign in his stead.
The substitute was accordingly crowned, and for three days,
if we may trust the Persian historians, he enjoyed not only
the name and the state but the power of the king. At the
end of his brief reign he was put to death : the decree of
the stars was fulfilled by this sacrifice ; and Abbas, who
reascended his throne in a most propitious hour, was
promised by his astrologers a long and glorious reign.*
1 E. Young, The Kingdom of the and the Evolution of Kings, i. \T,t)Sqq.
Yellow Robe, p. 212. ' Macrobius, Saturn, v. 19. 13.
2 J. G. Kohl, Die deutsch-russischen * See Taioo and the Perils of the
Ostseeprominzen, ii. 25. With regard to Soul, pp. 225 sqq.
swinging as a magical or religious rite, * Sir John Malcolm, History of
see Note B at the end of the volume. Persia (London, 1815), i. 527 sq. I
For other charms to make the crops am indebted to my friend Mr. W.
growtall by leaping, lettingthehair hang Crooke for calling my attention to this
loose, and so forth, see The Magic Art passage.
158 TEMPORARY KINGS chap.
Again, Shah Sufi II., who reigned from 1668 to 1694 A.D.,
was crowned a second time and changed his name to
Sulaiman or Soliman under the following circumstances :
" The King, a few days after, was out of danger, but the
matter was to restore him to perfect health. Having been
always in a languishing condition, and his physicians never
able to discover the cause of his distemper, he suspected
that their ignorance retarded his recovery, and two or three
of them were therefore ill treated. At length the other
physicians, fearing it might be their own turn next, bethought
themselves, that Persia being at the same time afflicted with
a scarcity of provisions and the King's sickness, the fault
must be in the astrologers, who had not chosen a favourable
hour when the King was set upon the throne, and therefore
persuaded him that the ceremony must be perform'd again,
and he change his name in a more lucky minute. The
King and his council approving of their notion, the physicians
and astrologers together expected the first unfortunate day,
which, according to their superstition, was to be followed in
the evening by a propitious hour. Among the Gavres, or
original Persians, Worshippers of Fire, there are some who
boast their descent from the Rustans, who formerly reigned
over Persia and Parthia. On the morning of the aforesaid
unlucky day, they took one of these Gavres of that Blood-
royal, and having plac'd him on the throne, with his back
against a figure that represented him to the life, all the
great men of the court came to attend him, as if he had
been their king, performing all that he commanded. This
scene lasted till the favourable hour, which was a little
before sun-setting, and then an officer of the court came
behind and cut off the head of the wooden statue with his
cymiter, the Gaure then starting up and running away.
That very moment the King came into the hall, and the
Sofy's cap being set on his head, and his sword girt to
his side, he sat down on the throne, changing his name
for that of Soliman, which was perform'd with the usual
ceremonies, the drums beating and trumpets sounding as
before. It was requisite to act this farce, in order to satisfy
the law, which requires that in order to change his name
and take possession of the throne again he must expel a
TEMPORARY KINGS
159
prince that had usurped it upon some pretensions ; and
therefore they made choice of a Gaure, who pretended to
be descended from the ancient kings of Persia, and was
besides of a different religion from that of the government." ^
1 Captain John Stevens, 7',4«Z?i'rforj/
of Persia (London, 1715), pp. 356 sq.
I have to thank Mr. W. Crooke for
his kindness in copying out this passage
and sending it to me. I have not seen
the original. An Irish legend relates
how the abbot Eimine Ban and forty-
nine of his monks sacrificed themselves
by a voluntary death to save Bran lia
Faeliin, King of Leinster, and forty-
nine Leinster chiefs, from a pestilence
Wfhich was then desolating Leinster.
They were sacrificed in batches of seven
a day for a week, the abbot himself
perishing after the last batch on the
last day of the week. But it is not
said that the abbot enjoyed regal
dignity during the seven days. See
C. Plummer, "Cdin Eimfne B^in,
Eriu, the Journal of the School of Irish
Learning, Dublin, vol. iv. part i.
(1908) pp. 39-46. The legend was
pointed out to me by Professor Kuno
Meyer.
CHAPTER VI
SACRIFICE OF THE KING'S SON
The
temporary
kings are
sometimes
related by
blood to
the real
kings.
Tradition
of On,
King of
Sweden,
and the
sacrifice of
his nine
sons.
A POINT to notice about the temporary kings described in the
foregoing chapter is that in two places (Cambodia and Jambi)
they come of a stock which is beheved to be akin to the royal
family. If the view here taken of the origin of these tem-
porary kingships is correct, we can easily understand why
the king's substitute should sometimes be of the same race
as the king. When the king first succeeded in getting the
life of another accepted as a sacrifice instead of his own, he
would have to shew that the death of that other would
serve the purpose quite as well as his own would have done.
Now it was as a god or demigod that the king had to die ;
therefore the substitute who died for him had to be invested, at
least for the occasion, with the divine attributes of the king.
This, as we have just seen, was certainly the case with the
temporary kings of Siam and Cambodia ; they were in-
vested with the supernatural functions, which in an earlier
stage of society were the special attributes of the king.
But no one could so well represent the king in his divine
character as his son, who might be supposed to share the
divine afflatus of his father. No one, therefore, could so
appropriately die for the king and, through him, for the
whole people, as the king's son.
According to tradition, Aun or On, King of Sweden,
sacrificed nine of his sons to Odin at Upsala in order that
his own life might be spared. After he had sacrificed his
second son he received from the god an answer that he
should live so long as he gave him one of his sons every
ninth year. When he had sacrificed his seventh son, he still
i6o
CHAP. VI SACRIFICE OF THE KING'S SON i6i
lived, but was so feeble that he could not walk but had to
be carried in a chair. Then he offered up his eighth son,
and lived nine years more, lying in his bed. After that he
sacrificed his ninth son, and lived another nine years, but so
that he drank out of a horn like a weaned child. He now
wished to sacrifice his only remaining son to Odin, but the
Swedes would not allow him. So he died and was buried
in a mound at Upsala. The poet Thiodolf told the king's
history in verse : —
" In UpsaVs town the cruel king
Slaughtered his sons at Odin's shrine —
Slaughtered his sons with cruel knife.
To get from Odin length of life.
He lived until he had to turn
His toothless mouth to the deer's hornj
And he who shed his children's blood
Sucked through the ox's horn his food.
At length fell Death has tracked him down.,
Slowly but sure, in UpsaPs town." l
In ancient Greece there seems to have been at least Tradition
one kingly house of great antiquity of which the eldest sons Athama'
were always liable to be sacrificed in room of their royal and his
sires. When Xerxes was marching through Thessaly at
the head of his mighty host to attack the Spartans at
Thermopylae, he came to the town of Alus. Here he was
shewn the sanctuary of Laphystian Zeus, about which his
guides told him a strange tale. It ran somewhat as follows.
Once upon a time the king of the country, by name
Athamas, married a wife Nephele, and had by her a son
called Phrixus and a daughter named Helle. Afterwards
he took to himself a second wife called Ino, by whom he
had two sons, Learchus and Melicertes. But his second
wife was jealous of her step-children, Phrixus and Helle, and
plotted their death. She went about very cunningly to
compass her bad end. First of all she persuaded the women
of the country to roast the seed corn secretly before it was
committed to the ground. So next year no crops came
1 "Ynglinga Saga," 29, in The Chadv/ick, TAe Culi of OtMn (London,
Heimskringla or Chronicle of the Kings 1899), pp. 4, 27. I have already
of Norway, translated from the Ice- cited the tradition as evidence of a
landic of Snorro Sturleson, hy S. Lz-vng nine years' tenure of the Idngship in
(London, 1844), i. 239 sq. ; H. M. Sweden. See above, p. 57, with note 2.
PT. Ill M
lamas
. his
children.
i62 SACRIFICE OF THE KINOS SON chap.
up and the people died of famine. Then the king sent
messengers to the oracle at Delphi to enquire the cause
of the dearth. But the wicked step -mother bribed the
messenger to give out as the answer of the god that the
dearth would never cease till the children of Athamas by
his first wife had been sacrificed to Zeus. When Athamas
heard that, he sent for the children, who were with the
sheep. But a ram with a fleece of gold opened his lips, and
speaking with the voice of a man warned the children ot
their danger. So they mounted the ram and fled with him
over land and sea. As they flew over the sea, the girl
slipped from the animal's back, and falling into water was
drowned. But her brother Phrixus was brought safe to the
land of Colchis, where reigned a child of the Sun. Phrixus
married the king's daughter, and she bore him a son
Cytisorus. And there he sacrificed the ram with the golden
fleece to Zeus the God of Flight ; but some will have it that
he sacrificed the, animal to Laphystian Zeus. The golden
fleece itself he gave to his wife's father, who nailed it to an
oak tree, guarded by a sleepless dragon in a sacred grove of
Ares. Meanwhile at home an oracle had commanded that
King Athamas himself should be sacrificed as an expiatory
offering for the whole country. So the people decked him
with garlands like a victim and led him to the altar, where
they were just about to sacrifice him when he was rescued
either by his grandson Cytisorus, who arrived in the nick of
time from Colchis, or by Hercules, who brought tidings that
the king's son Phrixus was yet alive. Thus Athamas was
saved, but afterwards he went mad, and mistaking his son
Learchus for a wild beast shot him dead. Next he attempted
the life of his remaining son Melicertes, but the child was
rescued by his mother Ino, who ran and threw herself and
him from a high rock into the sea. Mother and son were
changed into marine divinities, and the son received special
homage in the isle of Tenedos, where babes were sacrificed
to him. Thus bereft of wife and children the unhappy
Athamas quitted his country, and on enquiring of the oracle
where he should dwell was told to take up his abode wherever
he should be entertained by wild beasts. He fell in with a
pack of wolves devouring sheep, and when they saw him they
VI SACRIFICE OF THE KINGS SON 163
fled and left him the bleeding remnants of their prey. In
this way the oracle was fulfilled. But because King Athamas Male de-
had not been sacrificed as a sin-offering for the whole country, of^^tng'^
it was divinely decreed that the eldest male scion of his Athamas
family in each generation should be sacrificed without fail, sacrificed. *
if ever he set foot in the town-hall, where the offerings were
made to Laphystian Zeus by one of the house of Athamas.
Many of the family, Xerxes was informed, had fled to foreign
lands to escape this doom ; but some of them had returned
long afterwards, and being caught by the sentinels in the
act of entering the town-hall were wreathed as victims, led
forth in procession, and sacrificed.-' These instances appear
to have been notorious, if not frequent ; for the writer of a
dialogue attributed to Plato, after speaking of the immolation
of human victims by the Carthaginians, adds that such
practices were not unknown among the Greeks, and he refers
with horror to the sacrifices offered on Mount Lycaeus and
by the descendants of Athamas.^
The suspicion that this barbarous custom by no means Family of
fell into disuse even in later days is strengthened by a case ^^cent
of human sacrifice which occurred in Plutarch's time at liable to be
Orchomenus, a very ancient city of Boeotia, distant only a ^t Orcho-
few miles across the plain from the historian's birthplace, menus.
Here dwelt a family of which the men went by the name of
Psoloeis or " Sooty," and the women by the name of Oleae
or " Destructive." Every year at the festival of the Agrionia
the priest of Dionysus pursued these women with a drawn
sword, and if he overtook one of them he had the right
to slay her. In Plutarch's lifetime the right was actually
exercised by a priest Zoilus. Now the family thus liable
to furnish at least one human victim every year was of
1 Herodotus, vii. 197 ; Apollodorus, writers with some variations of detail,
i. 9. 1.f?.; Schol.onAristophanes,C/o«(&, In piecing their accounts together I
257 ; J. Tzetzes, Schol. on Lycophron, have chosen the features which seemed
21,229; Schol. on ApoUonius Rhodius, to be the most archaic. According to
Argonautica, ii. 653 ; Eustathius, on Pherecydes, one of the oldest writers
Homer, Iliad, vii. 86, p. 667; id., on on Greek legendary history, Phrixus
Odyssey, v. 339, p. 1543; Pausanias, offered himself as a voluntary victim
i. 44. 7, ix. 34. 7 ; Zenobius, iv. 38 ; when the crops were perishing (Schol.
Plutarch, De superstitiotie, 5 ; Hyginus, on Pindar, Pyth. iv. 288). On the
Fab. 1-5; id., Astronomica, ii. 20; whole subject see K. O. Miiller, Ori:^«-
Servius, on Virgil, Aen. v. 241. The menus und die Minyer? -p^. 156, 171.
story is told or alluded to by these ^ Plato, Minos, p. 315 c.
i64 SACRIFICE OF THE KING'S SON chap.
royal descent, for they traced their Hneage to Minyas, the
famous old king of Orchomenus, the monarch of fabulous
wealth, whose stately treasury, as it is called, still stands in
ruins at the point where the long rocky hill of Orchomenus
melts into the vast level expanse of the Copaic plain.
Tradition ran that the king's three daughters long despised
the other women of the country for yielding to the Bacchic
frenzy, and sat at home in the king's house scornfully plying
the distaff and the loom, while the rest, wreathed with
flowers, their dishevelled locks streaming to the wind, roamed
in ecstasy the barren mountains that rise above Orchomenus,
making the solitude of the hills to echo to the wild music
of cymbals and tambourines. But in time the divine fury
infected even the royal damsels in their quiet chamber ;
they were seized with a fierce longing to partake of human
flesh, and cast lots among themselves which should give up
her child to furnish a cannibal feast. The lot fell on
Leucippe, and she surrendered her son Hippasus, who was
torn limb from limb by the three. From these misguided
women sprang the Oleae and the Psoloeis, of whom the
men were said to be so called because they wore sad-
coloured raiment in token of their mourning and grief.^
Thessaiian Now this practice of taking human victims from a
Talfidngs' fainily of royal descent at Orchomenus is all the more
seem to significant because Athamas himself is said to have
ficed thek reigned in the land of Orchomenus even before the time of
sons to Minyas, and because over against the city there rises
Zeus S-'™ Mount Laphystius, on which, as at Alus in Thessaly, there
stead of ^^s a sanctuary of Laphystian Zeus, where, according to
themselves.
' tradition, Athamas purposed to sacrifice his two children
Phrixus and Helle.^ On the whole, comparing the tradi-
tions about Athamas with the custom that obtained with
regard to his descendants in historical times, we may fairly
infer that in Thessaly and probably in Boeotia there
reigned of old a dynasty of which the kings were liable
' Plutarch, Quaest. Graec. 38; sq.; Hellanicus, cited by the Scholiast
Antoninus Liberalis, Transform. 10; on ApoUonius, /.c. Apollodorus speaks.
Ovid, Metam. iv. I sqq. of Athamas as reigning over Boeotia
(Bibliotheca,\. 9. i) ; Tzetzes calls him
2 Pausanias, ix. 34. 5 sqq. ; Apol- king of Thebes (Schol. on Lycophron^
lonius Rhodius, Argonautica, iii. 265 21).
VI SACRIFICE OF THE KINGS SON 165
to be sacrificed for the good of the country to the god
called Laphystian Zeus, but that they contrived to shift the
fatal responsibility to their offspring, of v/hom the eldest
son was regularly destined to the altar. As time went
on, the cruel custom was so far mitigated that a ram
was accepted as a vicarious sacrifice in room of the royal
victim, provided always that the prince abstained from
setting foot in the town-hall where the sacrifices were offered
to Laphystian Zeus by one of his kinsmen.^ But if he
were rash enough to enter the place of doom, to thrust
himself wilfully, as it were, on the notice of the god who
had good-naturedly winked at the substitution of a ram,
the ancient obligation which had been suffered to lie in
abeyance recovered all its force, and there was no help for
it but ihe must die. The tradition which associated the
sacrifice of the king or his children with a great dearth
points clearly to the belief, so common among primitive
folk, that the king is responsible for the weather and the
crops, and that he may justly pay with his life for the in-
clemency of the one or the failure of the other. Athamas and
his line, in short, appear to have united divine or magical
with royal functions ; and this view is strongly supported
by the claims to divinity which Salmoneus, the brother of
Athamas, is said to have set up. We have seen that this
presumptuous mortal professed to be no other than Zeus
himself, and to wield the thunder and lightning, of which he
made a trumpery imitation by the help of tinkling kettles
and blazing torches.^ If we may judge from analogy, his
mock thunder and lightning were no mere scenic exhibition
designed to deceive and impress the beholders ; they were
' The old Scholiast on Apollonius stances lay only on the eldest male of
Rhodius {Argon, ii. 653) tells us that each generation in the direct line ;
down to his time it was customary for the sacrificers may have been younger
one of the descendants of Athamas to brothers or more remote relations of
enter the town-hall and sacrifice to the destined victims. It may be
Laphystian Zeus. K. O. Miiller sees in observed that in a dynasty of which the
this custom a mitigation of the ancient eldest males were regularly sacrificed,
rule — instead of being themselves sacri- the kings, if they were not themselves
ficed, the scions of royalty were now the victims, must always have been
permitted to offer sacrifice ( Orchomenus younger sons.
tmd die Minyer,^ p. 158). But this
need not have been so. The obligation ^ See The Magic Art and the Evolu-
to serve as victims in certain circum- tion of Kings, vol. i. p. 310.
i66 SACRIFICE OF THE KING'S SON chap.
enchantments practised by the royal magician for the
purpose of bringing about the celestial phenomena which
they feebly mimicked.^
Sacrifice of Among the Semites of Western Asia the king, in a time
amSgThe °f national danger, sometimes gave his own son to die as a
Semites, sacrifice for the people. Thus Philo of Byblus, in his work
on the Jews, says : " It was an ancient custom in a crisis of
great danger that the ruler of a city or nation should give
his beloved son to die for the whole people, as a ransom
offered to the avenging demons ; and the children thus
offered were slain with mystic rites. So Cronus, whom the
Phoenicians call Israel, being king of the land and having
an only-begotten son called Jeoud (for in the Phoenician
tongue Jeoud signifies ' only-begotten '), dressed him in royal
robes and sacrificed him upon an altar in a time of war,
when the country was in great danger from the enemy." ^
When the king of Moab was besieged by the Israelites and
hard beset, he took his eldest son, who should have reigned in
his stead, and offered him for a burnt offering on the wall.'
But amongst the Semites the practice of sacrificing their
children was not confined to kings.* In times of great
1 I have followed K. O. Miiller man was annually sacrificed to Aphro-
(Orchomenus und die Minyerp' ■^^. i6o, dite and afterwards to Diomede, but
1 66 sq.) in regarding the ram which in later times an ox was substituted
saved Phrixus as a mythical expression (Porphyry, De abstinentia, ii. 54).
for the substitution of a ram for a At Laodicea in Syria a deer took the
human victim. He points out that a place of a maiden as the victim yearly
ram was the proper victim to sacrifice offered to Athena (Poiphyry, op. cit,
to Trophonius (Fausanias, ix. 39. 6), ii. 56). Since human sacrifices have
whose very ancient worship was prac- been forbidden by the Dutch Govern-'
tised at Lebadea not far from Orcho- ment in Borneo, the Barito and other
menus. The principle of vicarious Dyak tribes of that island have kept
sacrifices was familiar enough to the cattle for the sole purpose of sacrificing
Greeks, as K. O. MuUer does not fail them instead of human beings at the
to indicate. At Potniae, near Thebes, close of mourning and at other religi-
goats were substituted as victims instead ous ceremonies. See A. W. Nieuw-
of boys in the sacrifices offered to enhuis, Quer durch Borneo, ii.
Dionysus (Pausanias, ix. 8. 2). Once (Leyden, 1907), p. 127.
when an oracle commanded that a girl ^ philo of Byblus, quoted by Eu-
should be sacrificed to Munychian sebius, Praeparatio Evangelii, i. 10.
Artemis in order to stay a plague or 29 sq.
famine, a goat dressed up as a girl ^ 2 Kings iii. 27.
was sacrificed instead (Eustathius on ^ On this subject see Dr. G. F.
Homer, Iliad, ii. 732, p. 331; Apos- Moore, s.v. " Molech, Moloch," En-
tolius, vii. 10; Paroemiogr. Graed, ed. cyclopaedia Biblica, iii. 3183 .r^y.; C. P.
Leutsch et Schneidewin, ii. 402; Suidas, Tiele, Geschichte der Religion im Alter-
r.v.'E/i^apos). At Salamis in Cyprus a turn, i. (Gotha, 1896) pp. 240-244.
VI SACRIFICE OF THE KING'S SON 167
calamity, such as pestilence, drought, or defeat in war, the sacrifice of
Phoenicians used to sacrifice one of their dearest to Baal. ^ "'?'''=" *°
" Phoenician history," says an ancient writer, " is full of such among the
sacrifices."^ The writer of a dialogue ascribed to Plato ^^""''^^•
observes that the Carthaginians immolated human beings as
if it were right and lawful to do so, and some of them, he
adds, even sacrificed their own sons to Baal.^ When Gelo,
tyrant of Syracuse, defeated the Carthaginians in the great
battle of Himera he required as a condition of peace that
they should sacrifice their children to Baal no longer.^ But
the barbarous custom was too inveterate and too agreeable
to Semitic modes of thought to be so easily eradicated, and
the humane stipulation of the Greek despot probably remained
a dead letter. At all events the history of this remarkable
people, who combined in so high a degree the spirit of com-
mercial enterprise with a blind attachment to a stern and
gloomy religion, is stained in later times with instances of
the same cruel superstition. When the Carthaginians were
defeated and besieged by Agathocles, they ascribed their
disasters to the wrath of Baal ; for whereas in former times
they had been wont to sacrifice to him their own offspring,
they had latterly fallen into the habit of buying children and
rearing them to be victims. So, to appease the angry god,
two hundred children of the noblest families were picked out
for sacrifice, and the tale of victims was swelled by not less
than three hundred more who volunteered to die for the
fatherland. They were sacrificed by being placed, one by
one, on the sloping hands of the brazen image, from which
they rolled into a pit of fire.* Childless people among
the Carthaginians bought children from poor parents and
slaughtered them, says Plutarch, as if they were lambs or
chickens ; and the mother had to stand by and see it done
without a tear or a groan, for if she wept or moaned she
lost all the credit and the child was sacrificed none the less.
But all the place in front of the image was filled with a
tumultuous music of fifes and drums to drown the shrieks
1 Vox-phyxy, De abstinentia, \i. 56. Clitarchus, cited by Suidas,J.i'.(ro/35(ii'ios
2 Plato, Minos, p. 315 c. yi'Kus, and by the Scholiast on Plato,
3 Plutarch, Regum et imperatorum Republic, p. 337 A ; J. Selden, De
apophtheginaia, Gelon I. dis Syris (Leipsic, 1668), pp. 169
* Diodoi-usSicuIus, XX. 14. Compare sq.
i68
SACRIFICE OF THE KING'S SON
Canaanite
and Heb-
rew custom
honour of
Baal or
Moloch.
of the victims.^ Infants were publicly sacrificed by the
Carthaginians down to the proconsulate of Tiberius, who
crucified the priests on the trees beside their temples.
Yet the practice still went on secretly in the lifetime
of Tertullian.^
Among the Canaanites or aboriginal inhabitants of
Palestine, whom the invading Israelites conquered but did
of burning not exterminate, the grisly custom of burning their children
in honour of Baal or Moloch seems to have been regularly
practised.^ To the best representatives of the Hebrew
people, the authors of their noble literature, such rites were
abhorrent, and they warned their fellow-countrymen against
participating in them. " When thou art come into the land
which the Lord thy God giveth thee, thou shalt not learn to
do after the abominations of those nations. There shall not
be found with thee any one that maketh his son or his
daughter to pass through the fire, one that useth divination,
one that practiseth augury, or an enchanter, or a sorcerer, or
a charmer, or a consulter with a familiar spirit, or a wizard,
or a necromancer. For whosoever doeth these things is an
abomination unto the Lord : and because of these abomina-
tions the Lord thy God doth drive them out from before
thee." * Again we read : " And thou shalt not give any of
thy seed to pass through the fire to Molech." ^ Whatever
effect these warnings may have had in the earlier days of
Israelitish history, there is abundant evidence that in later
times the Hebrews lapsed, or rather perhaps relapsed, into
that congenial mire of superstition from which the higher
spirits of the nation struggled — too often in vain — to rescue
them. The Psalmist laments that his erring countrymen
" mingled themselves with the nations, and learned their
works : and they served their idols ; which became a snare
1 Plutarch, De superstitione, 13. civitate Dei, Vn. 19 and 26.
Egyptian mothers were glad and proud s « Every abomination to the Lord,
when their children were devoured by
the holy crocodiles. See Aelian, De
natura animalium, x. 21 ; Maximus
Tyrius, Dissert, viii. 5 ; Josephus,
Contra Apion. ii. 7.
^ Tertullian, Afologeticus, 6. Com-
pare Justin, xviii. 6. 1 2 ; Ennius, cited
by Festus, s.v. " Puelli," pp. 248, 249,
ed. C. O. MUller ; Augustine, De
which he hateth, have they done unto
their gods ; for even their sons and
their daughters do they burn in the fire
to their gods," Deuteronomy xii. 31.
Here and in what follows I quote the
Revised English Version.
* Deuteronomy xviii. 9-12.
'' Leviticus xviii. 21.
VI SACRIFICE OF THE KING'S SON 169
unto them : yea, they sacrificed their sons and their daughters
unto demons, and shed innocent blood, even the blood of
their sons and of their daughters, whom they sacrificed unto
the idols of Canaan ; and the land was polluted with blood."^
When the Hebrew annalist has recorded how Shalmaneser,
king of Assyria, besieged Samaria for three years and took
it and carried Israel away into captivity, he explains that
this was a divine punishment inflicted on his people for
having fallen in with the evil ways of the Canaanites. They
had built high places in all their cities, and set up pillars and
sacred poles iasheriin) upon every high hill and under every
green tree ; and there they burnt incense after the manner
of the heathen. " And they forsook all the commandments
of the Lord their God, and made them molten images, even
two calves, and made an Asherah, and worshipped all the
host of heaven, and served Baal. And they caused their
sons and their daughters to pass through the fire, and used
divination and enchantments."^ At Jerusalem in these Sacrifices
days there was a regularly appointed place where parents ?[ Toph™
burned their children, both boys and girls, in honour of Baal
or Moloch. It was in the valley of Hinnom, just outside
the walls of the city, and bore the name, infamous ever_
since, of Tophet. The practice is referred to again and
again with sorrowful indignation by the prophets.^ The
kings of Judah set an example to their people by burning
their own children at the usual place. Thus of Ahaz, who
reigned sixteen years at Jerusalem, we are told that " he
burnt incense in the valley of Hinnom, and burnt his children
' Psalms cvi. 35-38. whom thou hast borne unto me, and
2 2 Kings xvii. 16, 17. these hast thou sacrificed unto them to
3 "And they have built the high be devoured. Were thy whoredoms
places of Topheth, which is in the a small matter, that thou hast slain
valley of the son of Hinnom, to burn my children, and delivered them up,
their sons and their daughters in the in causing them to pass through the
fire," Jeremiah vii. 31; "And have fire unto them ?" Ezekiel xvi. 20 sq.;
built the high places of Baal, to bum compare xx. 26, 31. A comparison of
their sons in the fire for burnt offerings these passages shews that the expression
unto Baal," id. xix. 5 ; "And they "to cause to pass through the fire," so
built the high places of Baal, which are often employed in this connexion in
in the valley of the son of Hinnom, to Scripture, meant to burn the children
cause their sons and their daughters to in the fire. Some have attempted to
pass through the fire unto Molech," interpret the words in a milder sense.
id. xxxii. 35; " Moreover thou hast See]. S-pencit, Be legibus ffebraeorum
taken thy sons and thy daughters, (The Hague, 1686), i. 288 sgq.
I70 SACRIFICE OF THE KINGS SON chap.
in the fire." ' Again, King Manasseh, whose long reign
covered fifty-five years, " made his children to pass through
the fire in the valley of Hinnom." ^ Afterwards in the reign
of the good king Josiah the idolatrous excesses of the people
were repressed, at least for a time, and among other measures
of reform Tophet was defiled by the King's orders, " that no
man might make his son or his daughter to pass through
the fire to Molech."^ Whether the place was ever used
again for the same dark purpose as before does not appear.
Long afterwards, under the sway of a milder faith, there was
little in the valley to recall the tragic scenes which it had
so often witnessed. Jerome describes it as a pleasant and
shady spot, watered by the rills of Siloam and laid out in
delightful gardens.*
Did the It would be interesting, though it might be fruitless, to
borrot^the enquire how far the Hebrew prophets and psalmists were
custom right in their opinion that the Israelites learned these and
Canaan- Other gloomy superstitions only through contact with the old
ites? inhabitants of the land, that the primitive purity of faith and
morals which they brought with them from the free air of
the desert was tainted and polluted by the grossness and
.corruption of the heathen in the fat land of Canaan.
When we remember, however, that the Israelites were of
the same Semitic stock as the population they conquered
and professed to despise,^ and that the practice of human
sacrifice is attested for many branches of the Semitic race,
we shall, perhaps, incline to surmise that the chosen people
may have brought with them into Palestine the seeds
which afterwards sprang up and bore such ghastly fruit in
Custom of the valley of Hinnom. It is at least significant of the
vites.^'' ^^' prevalence of such customs among the Semites that no
sooner were the native child - burning Israelites carried
off by King Shalmaneser to Assyria than their place was
1 2 Chronicles xxviii. 3. In the worterbuch,'^ s.v. "Thopeth.''
corresponding passage of 2 Kings (xvi. ^ xhe Tel El-Amarna tablets prove
3) it is said that Ahaz "made his son that "the prae-Israelitish inhabitants
to pass through the fire." of Canaan were closely akin to the
2 2 Chronicles xxxiii. 6 ; compare Hebrews, and that they spoke sub-
2 Kings xxi. 6. stantially the same language " (S. R.
^ 2 Kings xxiii. 10. Driver, in Authority and Archaeology,
* Jerome on Jeremiah vii. 31, Sacred and Profane, edited by D. G.
quoted in Winer's Biblisches Real- Hogarth (London, 1899), p. 76).
VI SACRIFICE OF THE KING'S SON 171
taken by colonists who practised precisely the same rites
in honour of deities who probably differed in little but
name from those revered by the idolatrous Hebrews.
" The Sepharvites," we are told, " burnt their children in
the fire to Adrammelech and Anammelech, the gods of
Sepharvaim." ^ The pious Jewish historian, who saw in
Israel's exile God's punishment for sin, has suggested no
explanation of that mystery in the divine economy which
suffered the Sepharvites to continue on the same spot the
very same abominations for which the erring Hebrews had
just been so signally chastised.
We have still to ask which of their children the Semites Only the
picked out for sacrifice ; for that a choice was made and ^^^
some principle of selection followed, may be taken for granted, were
A people who burned all their children indiscriminately would "™^ '
soon extinguish themselves, and such an excess of piety is
probably rare, if not unknown. In point of fact it seems, at
lea,gt among the Hebrews, to have been only the firstborn
child that was doomed to the flames. The prophet Micah
asks, in a familiar passage, " Wherewith shall I come before
the Lord, and bow myself before the high God ? shall I come
before him with burnt offerings, with calves of a year old ?
Will the Lord be pleased with thousands of rams, or with
ten thousands of rivers of oil ? shall I give my firstborn for
my transgression, the fruit of my body for the sin of my
soul ? " These were the questions which pious and doubting
hearts were putting to themselves in the days of the prophet.
The prophet's own answer is not doubtful. " He hath shewed
thee, O man, what is good ; and what doth the Lord require
of thee, but to do justly and to love mercy, and to walk
humbly with thy God ? " ^ It is a noble answer and one
which only elect spirits in that or, perhaps, in any age have
given. In Israel the vulgar answer was given on bloody
altars and in the smoke and flames of Tophet, and the form
in which the prophet's question is cast — " Shall I give my
firstborn for my transgression ? " — shews plainly on which
of the children the duty of atoning for the sins of their
father was supposed to fall. A passage in Ezekiel points
1 2 Kings xvii. 31. The identifi- See Encyclopaedia Biblica, \v. ^^i^i sq.
cation of Sepharvaim is uncertain. ^ Micah vi. 6-8.
172 SACRIFICE OF THE KING'S SON chap.
no less clearly to the same conclusion. The prophet
represents God as saying, " I gave them statutes that were
not good, and judgments wherein they should not live ; and
I polluted them in their own gifts, in that they caused to
pass through the fire all that openeth the womb, that I might
make them desolate." That the writer was here thinking
specially of the sacrifice of children is proved by his own
words a little later on. " When ye offer your gifts, when ye
make your sons to pass through the fire, do ye pollute your-
selves with all your idols, imto this day ? " ^ Further, that
by the words " to pass through the fire all that openeth the
womb " he referred only to the firstborn can easily be shewn
by the language of Scripture in reference to that law of the
consecration of firstlings which Ezekiel undoubtedly had in
his mind when he wrote this passage. Thus we find that
law enunciated in the following terms : " And the Lord spake
unto Moses, saying, Sanctify unto me all the firstborn, what-
soever openeth the womb among the children of Israel, both
of man and of beast : it is mine." ^ Again, it is written :
"Thou shalt set apart unto the Lord all that openeth the
womb, and every firstling which thou hast that cometh of a
beast ; the males shall be the Lord's." ^ Once more : " All
that openeth the womb is mine ; and all thy cattle that is
male, the firstlings of ox and sheep." * This ancient Hebrew
custom of the consecration to God of all male firstlings,
whether of man or beast, was merely the application to the
animal kingdom of the law that all first fruits whatsoever
belong to the deity and must be made over to him or his
representatives. That general law is thus stated by the
Hebrew legislator : " Thou .shalt not delay to offer of the
abundance of thy fruits, and of thy liquors. The firstborn of
thy sons shalt thou give unto me. Likewise shalt thou do
with thine oxen, and with thy sheep : seven days it shall be
with its dam ; and on the eighth day thou shalt give it me."^
Thus the god of the Hebrews plainly regarded the first-
' Ezekiel xx. 25, 26, 31. every firstling among thy cattle, whether
2 Exodus xiii. 1 sq. ox or sheep, that is male."
3 Exodus xiii. 12 * Exodus xxii. 29 sq. The Author-
' Exodus xxxiv. 19. In the Author- ised Version has " the first of thy ripe
ised Version the passage runs thus : "All fruits" instead of "the abundance of
that openeth the matrix is mine ; and thy fruits."
asses.
VI SACRIFICE OF THE KING'S SON 173
born of men and the firstlings of animals as his own, and Hebrew
required that they should be made over to him. But how ? g'Jj^wj?^
Here a distinction was drawn between sheep, oxen, and redemption
goats on the one hand and men and asses on the other ; the Jjngs^f "^^^
firstlings of the former were always sacrificed, the firstlings men and
of the latter were generally redeemed. " The firstling of an
ox, or the firstling of a sheep, or the firstling of a goat, thou
shalt not redeem ; they are holy : thou shalt sprinkle their
blood upon the altar, and shalt burn their fat for an offering
made by fire for a sweet savour unto the Lord." The flesh
went to the Levites,^ who consumed it, no doubt, instead of
the deity whom they represented. On the other hand, the
ass was not sacrificed by the Israelites, probably because
they did not eat the animal themselves, and hence concluded
that God did not do so either. In the matter of diet the
taste of gods generally presents a striking resemblance to
that of their worshippers. Still the firstling ass, like all
other firstlings, was sacred to the deity, and since it was not
sacrificed to him, he had to receive an equivalent for it. In
other words, the ass had to be redeemed, and the price of
the redemption was a lamb which was burnt as a vicarious
sacrifice instead of the ass, on the hypothesis, apparently,
that roast lamb is likely to be more palatable to the Supreme
Being than roast donkey. If the ass was not redeemed, it
had to be killed by having its neck broken.^ The firstlings
of other unclean animals and of men were redeemed for five
shekels a head, which were paid to the Levites.^
We can now readily understand why so many of the Sacrifice of
Hebrews, at least in the later days of their history, sacrificed ^hUdrT"
their firstborn children, and why tender-hearted parents, perhaps
1 Numbers xviii. 17 sj. Elsewhere, we must suppose that the flesh was
however, we read : " All the firstling divided between the Levite and the
males that are born of thy herd and of owner of the animal. But perhaps the
thy flock thou shalt sanctify unto the rule in Deuteronomy may represent
Lord thy God : thou shalt do no work the old custom which obtained before
with the firstling of thine ox, nor shear the rise of the priestly caste. Prof,
the firstling of thy flock. Thou shalt S. R. Driver inclines to the latter
eat it before the Lord thy God year by view (Commentary on DeuUronomy,
year in the place which the Lord shall p. 187).
choose, thou and thy household," 2 Exodus xiii. 13, xxxiv. 20.
Deuteronomy xv. 19 sq. Compare ^ Numbers xviii. 15 sq. Compare
Deuteronomy xii. 6 sq., 17 sq. To Numbers iii. 46-51; Exodus xiii. 13,
reconcile this ordinance with the other xxxiv. 20.
174
SACRIFICE OF THE KING'S SON
CHAP.
regarded as whose affection for their offspring exceeded their devotion to
heroic' °* the deity, may often have been visited w^ith compunction,
virtue. and even tormented with feelings of bitter self-reproach and
shame at their carnal weakness in suffering the beloved son
to live, when they saw others, with an heroic piety which
they could not emulate, calmly resigning their dear ones to
the fire, through which, as they firmly believed, they passed
to God, to reap, perhaps, in endless bliss in heaven the
reward of their sharp but transient sufferings on earth.
From infancy they had been bred up in the belief that the
firstborn was sacred to God, and though they knew that he
had waived his right to them in consideration of the receipt
of five shekels a head, they could hardly view this as any-
thing but an act of gracious condescension, of generous
liberality on the part of the divinity who had stooped to
accept so trifling a sum instead of the life which really
belonged to him. " Surely," they might argue, " God would
be better pleased if we were to give him not the money but
the life, not the poor paltry shekels, but what we value most,
our first and best-loved child. If we hold that life so dear,
will not he also ? It is his. Why should we not give him
his own ? " It was in answer to anxious questions such as
these, and to quite truly conscientious scruples of this sort
that the prophet Micah declared that what God required of
his true worshippers was not sacrifice but justice and mercy
and humility. It is the answer of morality to religion — of
the growing consciousness that man's duty is not to pro-
pitiate with vain oblations those mysterious powers of the
universe of which he can know little or nothing, but to be
just and merciful in his dealings with his fellows and to
humbly trust, though he cannot know, that by acting thus
he will best please the higher powers, whatever they may be.
But while morality ranges itself on the side of the
prophet, it may be questioned whether history and pre-
cedent were not on the side of his adversaries. If the
firstborn of men and cattle were alike sacred to God,
and the firstborn of cattle were regularly sacrificed, while
the firstborn of men were ransomed by a money pay-
ment, has not this last provision the appearance of being
a later mitigation of an older and harsher custom which
Tradition
of the
origin of
the Pass-
VI SACRIFICE OF THE KING'S SON 175
doomed firstborn children, like firstling lambs and calves
and goats, to the altar or the fire ? The suspicion is
greatly strengthened by the remarkable tradition told to
account for the sanctity of the firstborn. When Israel
was in bondage in Egypt, so runs the tradition, God resolved
to deliver them from captivity, and to lead them to the
Promised Land. But the Egyptians were loth to part with
their bondmen and thwarted the divine purpose by refusing
to let the Israelites go. Accordingly God afflicted these
cruel taskmasters with one plague after another, but all in
vain, until at last he made up his mind to resort to a strong
measure, which would surely have the desired effect. At
dead of night he would pass through the land killing all the
firstborn of the Egyptians, both man and beast ; not one of
them would be left alive in the morning. But the Israelites
were warned of what was about to happen and told to keep
indoors that night, and to put a mark on their houses, so
that when he passed down the street on his errand of
slaughter, God might know them at sight from the houses of
the Egyptians and not turn in and massacre the wrong
children and animals. The mark was to be the blood of a
lamb smeared on the lintel and side posts of the door. In
every house the lamb, whose red blood was to be the badge
of Israel that night, as the white scarves were the badge of
the Catholics on the night of St. Bartholomew, was to be
killed at evening and eaten by the household, with very
peculiar rites, during the hours of darkness while the
butchery was proceeding : none of the flesh was to see the
morning light : whatever the family could not eat was to
be burned with fire. All this was done. The massacre of
Egyptian children and animals was successfully perpetrated
and had the desired effect ; and to commemorate this great
triumph God ordained that all the firstborn of man and
beast among the Israelites should be sacred to him ever
afterwards in the manner already described, the edible
animals to be sacrificed, and the uneatable, especially men
and asses, to be ransomed by a substitute or by a pecuniary
payment of so much a head. And a festival was to be
celebrated every spring with rites exactly like those which
were observed on the night of the great slaughter. The
176
SACRIFICE OF THE KING'S SON
CHAP.
Originally
the first-
born child-
ren seem to
have been
regularly
sacrificed :
their re-
demption
was a later
mitigation
of the rule.
divine command was obeyed, and the festival thus instituted
was the Passover.^
The one thing that looms clear through the haze of this
weird tradition is the memory of a great massacre of first-
born. This was the origin, we are told, both of the sanctity
of the firstborn and of the feast of the Passover. But when
we are further told that the people whose firstborn were
slaughtered on that occasion were not the Hebrews but their
enemies, we are at once rriet by serious difficulties. Why,
we may ask, should the Israelites kill the firstlings of their
cattle for ever because God once killed those of the Egyptians ?
and why should every Hebrew father have to pay God a
ransom for his firstborn child because God once slew all the
firstborn children of the Egyptians? In this form the
tradition offers no intelligible explanation of the custom.
But it at once becomes clear and intelligible when we
assume that in the original version of the story it was the
Hebrew firstborn that were slain ; that in fact the slaughter
of the firstborn children was formerly, what the slaughter of
1 Exodus xi. - xiii. 16; Numbers
iii. 13, viii. 17. While many points in
this stranire story remain obscure, the
reason which moved the Israelites of
old to splash the blood of lambs on the
doorposts of their houses at the Pass-
over may perhaps have been riot very
different from that which induces the
Sea Dyaks of Borneo to do much the
same thing at the present day. ' ' When
there is any great epidemic in the
country — when cholera or smallpox is
killing its hundreds on all sides — one
often notices little offerings of food
hung on the walls and from the ceil-
ing, animals killed in sacrifice, and
blood splashed on the posts of the
houses. When one asks why all this
is done, they say they do it in the hope
that when the evil spirit, who is thirst-
ing for human lives, comes along and
sees the offerings they have made and
the animals killed in sacrifice, he will
be satisfied with these things, and not
take the lives of any of the people
living in the Dyak village house "
(E. H. Gomes, Seventeen Years among
the Sea Dyaks of Borneo, London, 191 1,
p. 201). Similarly in Western Africa,
when a pestilence or an attack of
enemies is expected, it is customary to
sacrifice sheep and goats and smear
their blood on the gateways of the
village (Miss Mary H. Kingsley,
Travels in West Africa, p. 454, com-
pare p. 45). In Peru, when an Indian
hut is cleansed and whitewashed, the
blood of a llama is always sprinkled on
the doorway and internal walls in order
to keep out the evil spirit (Col. Church,
cited by E. J. Payne, History of the
New World called America, i. 394,
note'''). For more evidence of the
custom of pouring or smearing blood
on the threshold, lintel, and side-posts
of doors, see Ph. Paulitschke, Ethno-
graphie Nordost-Afrikas, die geistige
Cultur der DanAkil, Galla und Somdl
(Berlin, 1896), pp. 38, 48 ; J. Gold-
ziher, Muhaniedanische Studlen, ii.
329 ; S. J. Curtiss, Primitive Semitic
Religion To-day, pp. 181-193, 227
sq. ; H. C. Trumbull, The Threshold
Covenant (New York, 1896), pp. 4 sq.,
8 sq., 26-28, 66-68. Perhaps the
original intention of the custom was
to avert evil influence, especially evil
spirits, from the door.
VI SACRIFICE OF THE KWG'S SON 177
the firstborn cattle always continued to be, not an isolated
butchery but a regular custom, which with the growth of
more humane sentiments was afterwards softened into the
vicarious sacrifice of a lamb and the payment of a ransom
for each child. Here the reader may be reminded of another
Hebrew tradition in which the sacrifice of the firstborn child
is indicated still more clearly. Abraham, we are informed,
was commanded by God to offer up his firstborn son Isaac
as a burnt sacrifice, and was on the point of obeying the
divine command, when God, content with this proof of his
faith and obedience, substituted for the human victim a ram,
which Abraham accordingly sacrificed instead of his son.^
Putting the two traditions together and observing how
exactly they dovetail into each other and into the later
Hebrew practice of actually sacrificing the firstborn children
by fire to Baal or Moloch, we can hardly resist the conclusion
that, before the practice of redeeming them was introduced,
the Hebrews, like the other branches of the Semitic race,
regularly sacrificed their firstborn children by the fire or the
knife. The Passover, if this view is right, was the occasion
when the awful sacrifice was offered ; and the tradition of
its origin has preserved in its main outlines a vivid memory
of the horrors of these fearful nights. They must have been
like the nights called Evil on the west coast of Africa, when
the people kept indoors, because the executioners were going
about the streets and the heads of the human victims were
falling in the king's palace.^ But seen in the lurid light of
superstition or of legend they were no common mortals, no
vulgar executioners, who did the dreadful work at the first
Passover. The Angel of Death was abroad that night ;
into every house he entered, and a sound of lamentation
followed him as he came forth with his dripping sword.
The blood that bespattered the lintel and door-posts would
at first be the blood of the firstborn child of the house ; and
when the blood of a lamb was afterwards substituted, we
may suppose that it was intended not so much to appease
as to cheat the ghastly visitant. Seeing the red drops in
1 Genesis xxii. 1-13. 333 ; A. B. Ellis, The Yoruba-speaking
'^ See for example Father Baudin, in Peoples of the Slave Coast, pp. 105
Missions Catholiques, xvi. (1894) p. sq.
PT, III N
178 SACRIFICE OF THE KINGS SON chap.
the doorway he would say to himself, " That is the blood of
their child. I need not turn in there. I have many yet to
slay before the morning breaks grey in the east." And he
would pass on in haste. And the trembling parents, as
they clasped their little one to their breast, might fancy that
they heard his footfalls growing fainter and fainter down the
street. In plain words, we may surmise that the slaughter
was originally done by masked men, like the Mumbo
Jumbos and similar figures of west Africa, who went from
house to house and were believed by the uninitiated to be
the deity or his divine messengers come in person to carry
off the victims. When the leaders had decided to allow the
sacrifice of animals instead of children, they would give the
people a hint that if they only killed a lamb and smeared
its blood on the door-posts, the bloodthirsty but near-sighted
deity would never know the difference.
Attempts The attempt to outwit a malignant and dangerous spirit is
raai'ignant^ common, and might be illustrated by many examples. Some
spirit. instances will be noticed in a later part of this work. Here
a single one may suffice. The Malays believe in a Spectral
Huntsman, who ranges the forest with a pack of ghostly
dogs, and whose apparition bodes sickness or death. Certain
birds which fly in flocks by night uttering a loud and peculiar
note are supposed to follow in his train. Hence when
Perak peasants hear the weird sound, they run out and
make a clatter with a knife on a wooden platter, crying,
" Great-grandfather, bring us their hearts 1 " The Spectral
Huntsman, hearing these words, will take the supplicants
for followers of his own asking to share his bag. So he will
spare the household and pass on, and the tumult of the wild
hunt will die away in the darkness and the distance.^
The If this be indeed the origin of the Passover and of the
sacriiicin'' Sanctity of the firstborn among the Hebrews, the whole of
all the the Semitic evidence on the subject is seen to fall into line
whether'of ^'^ once. The children whom the Carthaginians, Phoenicians,
animals or Canaan ites, Moabites, Sepharvites, and probably other
1 W. E. Maxwell, " The Folklore of Skeat, Malay Magic, p. II2. The
the Malays," Journal of the Straits bird in question is thought to be the
Branch of the Royal Asiatic Society, goat-sucker or night-jar.
No. 7 (June i88i), p. 14; W. W.
VI SACRIFICE OF THE KINGS SON 179
branches of the Semitic race burnt in the fire would be men, was
their firstborn only, although in general ancient writers v°^^^^y
, . ^ very
have failed to indicate this limitation of the custom. For ancient
the Moabites, indeed, the limitation is clearly indicated, if?T'"f.
' ' ■' ' institution.
not expressly stated, when we read that the king of Moab
offered his eldest son, who should have reigned after him,
as a burnt sacrifice on the wall.^ For the Phoenicians it
comes out less distinctly in the statement of Porphyry that
the Phoenicians used to sacrifice one of their dearest to
Baal, and in the legend recorded by Philo of Byblus that
Cronus sacrificed his only-begotten son.^ We may suppose
that the custom of sacrificing the firstborn both of men and
animals was a very ancient Semitic institution, which many
branches of the race kept up within historical times ; but
that the Hebrews, while they maintained the custom in
regard to domestic cattle, were led by their loftier morality
to discard it in respect of children, and to replace it by a
merciful law that firstborn children should be ransomed
instead of sacrificed.^
The conclusion that the Hebrew custom of redeeming Sacrifice of
the firstborn is a modification of an older custom of sacri- ^^iidren
ficing them has been mentioned by some very distinguished among
scholars only to be rejected on the ground, apparently, of its
extreme improbability.* To me the converging lines of
evidence which point to this conclusion seem too numerous
and too distinct to be thus lightly brushed aside. And the
argument from improbability can easily be rebutted by
pointing to other peoples who are known to have practised
or. to be still practising a custom of the same sort. In some
tribes of New South Wales the firstborn child of every
woman was eaten by the tribe as part of a religious cere-
1 2 Kings iii. 27. p- 464- On the other hand, when I
2 See above, pp. 166, 167. published the foregoing discussion in
'"^ second edition of my book, I was
3 As to the redemption of the first- ^^^. ^^^^^ ^^^^ ^^^ conclusion reached
born among modern Jews, see L. Low, j„ jj j^^^j ^een anticipated by Prof. Th.
Die Lebensalter m der judischen Lite- j^siitVe, who has drawn the same
ra^«<?- (Szegedm, 1875), pp. 110-118; inference from the same evidence. See
Budgett Meakin, The Moors (London, Zeitschrift der Deutschen Morgenlan-
1902), pp. 440 sq. dischen Gesellschaft, xlii. (1888) p.
* J. Wellhausen, Prolegomena :iur 483. I am happy to find myself in
Geschichte Israels? p. 90 ; W. Robert- agreement with so eminent an authority
son Smith, Religion of the Semites,"^ on Semitic antiquity.
various
races.
i8o SACRIFICE OF THE KINGS SON chap.
mony.^ Among the aborigines on the lower portions of
the Paroo and Warrego rivers, which join the Darling River
in New South Wales, girls used to become wives when they
were mere children and to be mothers at fourteen, and the
old custom was to kill the firstborn child by strangulation.^
Again, among the tribes about Maryborough in Queensland a
girl's first child was almost always exposed and left to perish.^
In the tribes about Beltana, in South Australia, girls were
married at fourteen, and it was customary to destroy their
firstborn.* The natives of Rook, an island off the east coast
of New Guinea, used to kill all their firstborn children ; they
prided themselves on their humanity in burying the murdered
infants instead of eating them as their barbarous neighbours
did. They spared the second child but killed the third, and
so on alternately with the rest of their offspring.^ Chinese
history reports that in a state called Khai-muh, to the east
of Yueh, it was customary to devour the firstborn sons,® and
further, that to the west of Kiao-chi or Tonquin " there was
a realm of man-eaters, where the firstborn son was, as a
rule, chopped into pieces and eaten, and his younger brothers
were nevertheless regarded to have fulfilled their fraternal
dilties towards him. And if he proved to be appetizing
food, they sent some of his flesh to their chieftains, who,
exhilarated, gave the father a reward." "^ In India, down
to the beginning of the nineteenth century, the custom of
' R. Brough Smyth, Aborigines of ^ A. W. Howitt, Native Tribes of
Victoria, ii. 311. In the Luritcha South- East Australia, p. 750.
tribe of central Australia "young * S. Gason, in E. Curr's The
children are sometimes killed and Australian Race, ii. 119.
eaten, and it is not an infrequent ' Father Mazzuconi, in Annates de
custom, when a child is in weak health, la Propagation de la Foi, xxvii. (1855)
to kill a younger and healthy one and pp. 368 sq.
then to feed the weakling on its flesh, ' J. J. M. de Groot, Religious
the idea being that this will give the System of China, ii. 679, iv. 364.
weak child the strength of the stronger "^ J. J. M. de Groot, op. cit. iv. 365.
one " (Spencer and Gillen, Native On these Chinese reports Prof, de
Tribes of Central Australia, p. 475). Groot remarks {pp. cit. iv. 366) :
The practice seems to have been com- "Quite at a loss, however, we are to
mon among the Australian aborigines. explain that eating of firstborn sons by
See W. E. Stanbridge, quoted by R. their own nearest kinsfolk, absolutely
Brough Smyth, op. cit. i. 52 ; A. W. inconsistent as it is with a primary law
Howitt, Native Tribes of South-East of tribal life in general, which im-
Australia, pp. 749, 750. periously demands that the tribe should
2 G. Scriviner, in E. Curr's The make itself strong in male cognates,
Australian Race, ii. 182. but not indulge in self-destruction by
VI SACRIFICE OF THE KINGS SON i8i
sacrificing a firstborn child to the Ganges was common.^
Again, we are told that among the Hindoos "the firstborn
has always held a peculiarly sacred position, especially if
born in answer to a vow to parents who have long been
without offspring, in which case sacrifice of the child was
common in India. The Mairs used to sacrifice a firstborn
son to Mata, the small-pox goddess." ^
The Borans, on the southern borders of Abyssinia, Sacrifice of
propitiate a sky-spirit called Wak by sacrificing their children cha^°en
and cattle to him. Among them when a man of any among the
standing marries, he becomes a Raba, as it is called, and for othCT°tri^°s
a certain period after marriage, probably four to eight years, '« the
he must leave any children that are born to him to die in Abyssinia.
the bush. No Boran cares to contemplate the fearful
calamities with which Wak would visit him if he failed to
discharge this duty. After he ceases to be a Raba, a man
is circumcised and becomes a Gudda. The sky-spirit has
no claim on the children born after their father's circumcision,
but they are sent away at a very early age to be reared by
the Wata, a low caste of hunters. They remain with these
people till they are grown up, and then return to their
families.^ In this remarkable custom it would appear that
the circumcision of the father is regarded as an atoning
sacrifice which redeems the rest of his children from the
spirit to whom they would otherwise belong. The obscure
story told by the Israelites to explain the origin of circum-
cision seems also to suggest that the custom was supposed
.to save the life of the child by giving the deity a substitute
for it.* Again, the Kerre, Banna, and Bashada, three tribes
in the valley of the Omo River, to the south of Abyssinia,
killing its natural defenders. We feel, Folklore, xiii. (1902) p. 63; id., in
therefore, strongly inclined to believe Indian Antiquary, xxxi. (1902) pp.
the statement fabulous." Such scepti- 162 sq. Mr. Rose is Superintendent
cism implies an opinion of the good of Ethnography in the Punjaub. The
sense and foresight of savages which is authorities cited by him are Moore's
far from being justified by the facts. Hindu Infanticide, pp. 198 sq., and
Many savage tribes have "indulged in Sherring's Hindu Tribes and Castes,
self-destruction" by killing a large iii. p. 66.
proportion of their children, both male ^ Captain Philip Maud, "Explora-
and female. See below, pp. 196 sq. tion in the Southern Borderland of
1 W. Crooke, Popular Religion and Abyssinia," The Geographical Journal,
Folklore of Northern India, ii. 169. xxiii. (1904) pp. 567 sq.
2 H. A. Rose, " Unlucky Children," * Exodus iv. 24-26.
I82
SACRIFICE OF THE KING'S SON
CHAP.
Firstborn
male
children
put to
death in
Uganda.
are in the habit of strangling their firstborn children and
throwing the bodies away. The Kerre cast the bodies into
the river Omo, where they are devoured by crocodiles ; the
other two tribes leave them in the forest to be eaten by the
hyaenas. The only explanation they give of the custom is
that it was decreed by their ancestors. Captain C. H,
Stigand enquired into the practice very carefully and was
told that " for a certain number of years after marriage
children would be thrown away, and after that they would
be kept. The number of the first children who were
strangled, and the period of years during which this was
done, appears to be variable, but I could not understand
what regulated it. There was one point, however, about
which they were certain, and that was that the first-born of
all, rich, poor, high and low, had to be strangled and thrown
away. The chief of the Kerre said, ' If I had a child now,
it would have to be thrown away,' laughing as if it were a
great joke. What amused him really was that I should be
so interested in their custom." So far as Captain Stigand
could ascertain, there is no idea of sacrificing the children to
the crocodiles by throwing them into the river. If a Kerre
man has a first child born to him while he is on a journey
away from the river, he will throw the infant away in the
forest.^ In Uganda if the firstborn child of a chief or any
important person is a son, the midwife strangles it and
reports that the infant was still-born. " This is done to
ensure the life of the father ; if he has a son born first he
will soon die, and the child inherit all he has."^ Amongst
the people of Senjero in eastern Africa we are told that
many families must offer up their firstborn sons as sacrifices,
because once upon a time, when summer and winter were
jumbled together in a bad season, and the fruits of the earth
would not ripen, the soothsayers enjoined it. At that time
a great pillar of iron is said to have stood at the entrance of
the capital, which in accordance with the advice of the
soothsayers was broken down by order of the king, where-
} Captain C. H. Stigand, To Abys- Baganda,'' Journal of the Anthropo-
sinia through an Unknown Land logical Institute, xxxii. (1902) p. 30.
(London, 1910), pp. 234 sq. Mr. Roscoe informs me that a similar
2 J. Roscoe, " Further Notes on custom prevails also in Koki and
the Manners and Customs of the Eunyoro.
VI SACRIFICE OF THE KINGS SON 183
upon the seasons became regular again. To avert the
recurrence of such a calamity the wizards commanded the
king to pour human blood once a year on the base of the
broken shaft of the pillar, and also upon the throne. Since
then certain families have been obliged to deliver up their
firstborn sons, who were sacrificed at an appointed time.^
Among some tribes of south-eastern Africa there is a rule
that when a woman's husband has been killed in battle and
she marries again, the first child she gives birth to after her
second marriage must be put to death, whether she has it
by her first or her second husband. Such a child is called
" the child of the assegai," and if it were not killed, death or
an accident would be sure to befall the second spouse, and
the woman herself would be barren. The notion is that the
woman must have had some share in the misfortune that
overtook her first husband, and that the only way of removing
the malign influence is to slay " the child of the assegai." ^
The heathen Russians often sacrificed their firstborn to Sacrifice
the god Perun.^ It is said that on Mag Slacht or « plain of °^ifj^'^^7„"
prostrations," near the present village of Ballymagauran, in Europe
the County Cavan, there used to stand a great idol called America,
Cromm Cruach, covered with gold, to which the ancient
Irish sacrificed " the firstlings of every issue and the chief
scions of every clan " in order to obtain plenty of corn,
honey, and milk. Round about the golden image, which
was spoken of as the king idol of Erin, stood twelve other
idols of stone.* The Kutonaqa Indians of British Columbia
^ J. L. Krapf, Travels, Researches, custom is obsolete and lives only in
and Missionary Labours during an tradition ; formerly it was universally
Eighteen Years' Residence in Eastern practised.
Africa (London, i860), pp. (sc) sq. ^ F. J. Mone, Geschichte des Heiden-
Dr. Krapf, who reports the custom at thums im nSrdlichen Europa (Leipsic
second hand, thinks that the existence and Darmstadt, 1822- 1823), i. 119.
of the pillar may be doubted, but that * Vallancey, Collectanea de rebus
the rest of the story harmonises well Hibemicis, vol. iii. (Dublin, 1786) p.
enough with African superstition. 457 ; D. Nutt, The Voyage of Bran,
2 J. Macdonald, Light in Africa'' ii. 149-151, 304 sq.; P. W. Joyce,
(London, 1890), p. 156. In the text I Social History of Ancient Ireland, i.
have embodied some fuller explanations 275 sq., 281-284. The authority for
and particulars which my friend the Rev. the tradition is the Dinnschenckas or
Mr. Macdonald was good enough to send Dinnsenchus, s. Aoz-matvA compiled in
me in a letter dated September i6th, the eleventh and twelfth centuries out
1899. Among the tribes with which of older materials. Mr. Joyce dis-
Mr. Macdonald is best acquainted the credits the tradition of human sacrifice.
1 84 SACRIFICE OF THE KING'S SON chap.
Sacrifice of worship the sun and sacrifice their firstborn children to him.
chiid°ento When a woman is with child she prays to the sun, saying,
the sun. " I am with child. When it is born I shall offer it to you.
Have pity upon us." Thus they expect to secure health
and good fortune for their families.^ Among the- Coast
Salish Indians of the same region the first child is often
sacrificed to the sun in order to ensure the health and
prosperity of the whole family.^ The Indians of Florida
sacrificed their firstborn male children.^ Among the Indians
of north Carolina down to the early part of the eighteenth
century a remarkable ceremony was performed, which seems
to be most naturally interpreted as a modification of an
older custom of putting the king's son to death, perhaps as
a substitute for his father. It is thus described by a writer
of that period : " They have a strange custom or ceremony
amongst them, to call to mind the persecutions and death
of the kings their ancestors slain by their enemies at
certain seasons, and particularly when the savages have
been at war with any nation, and return from their country
without bringing home some prisoners of war, or the heads
of their enemies. The king causes as a perpetual remem-
brance of all his predecessors to beat and wound the best
beloved of all his children with the same weapons wherewith
they had been kill'd in former times, to the end that by
renewing the wound, their death should be lamented afresh.
The king and his nation being assembled on these occasions,
a feast is prepared, and the Indian who is authorised to
wound the king's son, runs about the house like a distracted
person crying and making a most hideous noise all the time
with the weapon in his hand, wherewith he wounds the
king's son ; this he performs three several times, during
which interval he presents the king with victuals or cassena,
and it is very strange to see the Indian that is thus struck
never offers to stir till he is wounded the third time, after
1 Fr. Boas, in "Fourth Annual 2 -pt. Boas, in Fifth Report on the
Report on the North -Western Tribes North-Western Tribes of Canada, p.
of Canada," Report of the British 46 (separate reprint from the Report
Association for 1888, p. 242; id., in of the British Association for 1889).
Fifth Report on the North - Western
Tribes of Canada, p. 52 (separate re- s w. Strachey, Historie of travaile
print from the Report of the British into Virginia Britannia (Hakluyt
Association for i88g). Society, London, 1849), p. 84
VI SACRIFICE OF THE KINGS SON 185
which he falls down backwards stretching out his arms and
legs as if he had been ready to expire ; then the rest of the
king's sons and daughters, together with the mother and
vast numbers of women and girls, fall at his feet and lament
and cry most bitterly. During this time the king and his
retinue are feasting, yet with such profound silence for some
hours, that not one word or even a whisper is to be heard
amongst them. After this manner they continue till night,
which ends in singing, dancing, and the greatest joy imagin-
able." ^ In this account the description of the frantic
manner assumed by the person whose duty it was to wound
the king's son reminds us of the frenzy of King Athamas
when he took or attempted the lives of his children.^ The Sacrifice of
same feature is said to have characterised the sacrifice of '^^^^^^ '"
children in Peru. " When any person of note was sick and
the priest said he must die, they sacrificed his son, desiring
the idol to be satisfied with him and not to take away his
father's life. The ceremonies used at these sacrifices were
strange, for they behaved themselves like mad men. They
believed that all calamities were occasioned by sin, and that
sacrifices were the remedy." ^ An early Spanish historian
of the conquest of Peru, in describing the Indians of the
Peruvian valleys between San-Miguel and Caxamalca, records
that " they have disgusting sacrifices and temples of idols
which they hold in great veneration ; they offer them their
most precious possessions. Every month they sacrifice their
own children and smear with the blood of the victims the
face of the idols and the doors of the temples." * In Puruha,
a province of Quito, it used to be customary to sacrifice the
firstborn children to the gods. Their remains were dried,
enclosed in vessels of metal or stone, and kept in the
houses.' The Ximanas and Cauxanas, two Indian tribes
1 J. Bricknell, The Natural History Compare J. de Acosta, Natural and
of North Carolina (Dublin, 1737), Moral History of the Indies (Hakhiyl
pp. 342 sq. I have taken the liberty Society, London, 1880), ii. 344.
of altering slightly the writer's some- * Fr. Xeres, Relation viridique de
what eccentric punctuation. la conqulte du Perou et de la Province
2 See above, p. 162. deCuzconommieNouvelle-Castille(\n'ii.
3 A. de Herrera, The General His- Ternaux-Compans's Voyages, relations
tory of the Vast Continent and Islands et mimoires, etc., Paris, 1837), p. 53.
of America, translated by Capt. John ^ Juan de Velasco, Histoire du
Stevens (London, 1725-6), iv. 347 sq. royaume de Quito, i. (Paris, 1840)
1 86 SACRIFICE OF THE KINGS SON chap.
in the upper valley of the Amazon, kill all their firstborn
children.^ If the firstborn is a girl, the Lengua Indians
invariably put it to death.^
Among the ancient Italian peoples, especially of the
Sabine stock, it was customary in seasons of great peril or
public calamity, as when the crops had failed or a pestilence
was raging, to vow that they would sacrifice to the gods
every creature, whether man or beast, that should be born in
the following spring. To the creatures thus devoted to
sacrifice the name of "the sacred spring" was applied.
" But since," says Festus, " it seemed cruel to slay innocent
boys and girls, they were kept till they had grown up, then
veiled and driven beyond the boundaries." ^ Several Italian
peoples, for example the Piceni, Samnites, and Hirpini,
traced their origin to a " sacred spring," that is, to the
consecrated youth who had swarmed off from the parent
stock in consequence of such a vow.* When the Romans
were engaged in a life -and -death struggle with Hannibal
after their great defeat at the Trasimene Lake, they vowed
to offer a " sacred spring " if victory should attend their
arms and the commonwealth should retrieve its shattered
p. 1 06 (forming vol. xviii. of H. respectively, of which the woodpecker
Ternaux-Compans's Voyages, relations (picus) and the wolf (hirpus) gave their
et mimoires, etc.). names to the Piceni and the Hirpini.
1 A. R. Wallace, Narrative of The tradition may perhaps preserve a
Travels on the Amazon and Rio Negro trace of totemism, but in the absence
(London, 1889), p. 355. of clearer evidence it would be rash to
2 W. Barbrooke Grubb, An Un- assume that it does so. The wood-
known People in an Unknown Land pecker was sacred among the Latins,
(London, 191 1), p. 233. and a woodpecker as well as a wolf is
' Festus, De veriorum significatione, said to have fed the twins Romulus
s.vv. "Mamertini," " Sacrani," and and Remus (Plutarch, Quaest. Rom.
" Ver sacrum," pp. 158, 370, 371, 21; Ovid, Fasti, iii. 37 sq.). Does
379, ed. C. O. Mliller ; Servius on this legend point to the existence of a
Virgil, .<^««.vii. 796; Nonius Marcellus, wolf- clan and a woodpecker - clan at
s.v. "ver sacrum," p. 522 (p. 610, ed. Rome? There was perhaps a similar
Quicherat) ; Varro, Rerum rusticarum, conjunction of wolf and woodpecker at
iii. 16. 29; Dionysius Halicarnasensis, Soracte, for the woodpecker is spoken
Antiquit.Ro}n.i.i6z.nA2^S(i.,\\.l.2. of as the bird of Feronia ("picus
* Strabo, V. 4. 2 and 12; Pliny, iVa^. Feronius" Festus, s.v. "Oscines,"
^wAiii.iio; Yesi\iS,Devcrborumsigni- p. 197, ed. C. O. MilUer), a goddess
7?caft>K«, j-.w. "Irpini,"ed. C. O. Miiller, in whose sanctuary at Soracte certain
p. 106. It is worthy of note that the men went by the name of Soranian
threeswarmswhichafterwardsdeveloped Wolves (Servius, on Virgil, Aen. xi.
into the Piceni, the Samnites, and the 785 ; Pliny, Nat. hist. vii. 19 ;
Hirpini were said to have been guided Strabo, v. 2. 9). These " Soranian
by a woodpecker, a bull, and a wolf Wolves " will meet us again later on.
VI SACRIFICE OF THE KING'S SON 187
fortunes. But the vow extended only to all the offspring of
sheep, goats, oxen, and swine that should be brought forth
on Italian mountains, plains, and meadows the following
spring.^ On a later occasion, when the Romans pledged
themselves again by a similar vow, it was decided that by
the "sacred spring" should be meant all the cattle born
between the first day of March and the last day of April.^
Although in later times the Italian peoples appear to have
resorted to measures of this sort only in special emergencies,
there was a tradition that in former times the consecration
of the firstborn to the gods had been an annual custom.'
Accordingly, it seems not impossible that originally the
Italians may, like the Hebrews and perhaps the Semites in
general, have been in the habit of dedicating all the firstborn,
whether of man or beast, and sacrificing them at a great
festival in spring.* The custom of the " sacred spring " was
not confined to the Italians, but was practised by many
other peoples, both Greeks and barbarians, in antiquity.*
Thus it would seem that a custom of putting to death Different
all firstborn children has prevailed in many , parts of the ™°"™s
^ .' r may have
world. What was the motive which led people to practise led to the
a custom which to us seems at once so cruel and so foolish ? kuung^he
It cannot have been the purely prudential consideration firstborn.
of adjusting the numbers of the tribe to the amount of the
food -supply; for, in the first place, savages do not take
such thought for the morrow,® and, in the second place, if
' Livy, xxii. -9 j-^. ; VhiXaxcii, Fabius dearth (Strabo, vi. I. 6, p. 257).
Maximus, 4. Justin speaks of the Gauls sending out
2 Livy, xxxiv. 44. three hundred thousand men, " as it
3 Dionysius Halicamasensis, Anti- were a sacred spring," to seek a new
quit. Rom. i. 24. home (Justin, xxiv. 4. i).
* Schwegler thought it hardly open " The Australian aborigines resort
to question that the "sacred spring" to infanticide to keep down the number
was a substitute for an original custom of a family. But "the number is kept
of human sacrifice (Homische Geschichte, down, not with any idea at all of regu-
i. 240 sq.). The inference is denied lating the food supply, so far as the
on insufficient grounds by R. von adults are concerned, but simply from
Ihering ( Vorgeschichte der Indoeuro- the point of view that, if the mother is
pder, pp. 309 sqq.). suckling one child, she cannot properly
^ Dionysius Halicamasensis, Anti- provide food for another, quite apart
quit. Rom. i. 16. I. Rhegium in Italy from the question of the trouble of carry-
was founded by Chalcidian colonists, ing two children about. An Australian
who in obedience to the Delphic native never looks far enough ahead to
Oracle had been dedicated as a tithe- consider what will be the effect on the
offering to Apollo on account of a food supply in future years if he allows
1 88 SACRIFICE OF THE KINGS SON chap.
they did, they would be likely to kill the later born children
rather than the firstborn. The foregoing evidence suggests
that the custom may have been practised by different
peoples from different motives. With the Semites, the
Italians, and their near kinsmen the Irish the sacrifice or at
least the consecration of the firstborn seems to have been
viewed as a tribute paid to the gods, who were thus content
to receive a part though they might justly have claimed the
whole. In some cases the death of the child appears to be
definitely regarded as a substitute for the death of the
father, who obtains a new lease of life by the sacrifice of his
offspring. This comes out clearly in the tradition of Aun,
King of Sweden, who sacrificed one of his sons every nine
A belief in years to Odin in order to prolong his own life.^ And in
rf^soS's'"' Peru also the son died that the father might live.^ But in
may in some cascs it would seem that the child has been killed, not
have '^^^^^ so much as a substitute for the father, as because it is
operated to supposed to endanger his life by absorbing his spiritual
fantidTe, essence or vital energy. In fact, a belief in the transmigra-
especiaiiy j-Jq^ or rebirth of souls has operated to produce a regular
of the first- r • r- • - i ■ n • r • • 1 r 1 ,- i
born. custom of mfanticide, especially mianticide of the firstborn.
At Whydah, on the Slave coast of West Africa, where the
doctrine of reincarnation is firmly held, it has happened that
a child has been put to death because the fetish doctors
declared it to be the king's father come to life again. The
king naturally could not submit to be pushed from the
throne by his predecessor in this fashion ; so he compelled
his supposed parent to return to the world of the dead from
The which he had very inopportunely effected his escape.* The
be'iiCTe°that Hindoos are of opinion that a man is literally reborn in the
a man is person of his son. Thus in the Laws of Manu we read that
his son,'" "the husband, after conception by his wife, becomes an
while at embryo and is born again of her ; for that is the wifehood of
time he ^ wife, that he is born again by her." * Hence after the birth
a particular child to live; what affects ^ Above, p. 185.
him is simply the question of how it ^ Father Baudin, "Le Fetichisme,''
will interfere with the work of his wife Missions Catholiques, xvi. ( 1 884) p.
so far as their own camp is concerned" 259.
(Spencer and Gillen, Native Tribes of * The Laws of Manu, xx.. 8, p. 329,
Central Australia, p. 264) . G. Biihler's translation (Sacred Books
^ See above, pp. 57, ito sq. of the East, -vol. -ax-v.). On this Hindoo
VI SACRIFICE OF THE KINGS SON 189
of a son the father is clearly in a very delicate position, dies in
Since he is his own son, can he himself, apart from his son, ^'^ °*'"
.... . person.
be said to exist ? Does he not rather die in his own person
as soon as he comes to life in the person of his son ? This
appears to be the opinion of the subtle Hindoo, for in some
sections of the Khatris, a mercantile caste of the Punjaub,
funeral rites are actually performed for the father in the fifth
month of his wife's pregnancy. But apparently he is allowed,
by a sort of legal fiction, to come to life again in his own
person ; for after the birth of his first son he is formally
remarried to his wife, which may be regarded as a tacit
admission that in the eye of the law at least he is alive.^
Now to people who thus conceive the relation of father Painful
and son it is plain that fatherhood must appear a very ^ fa^er.
dubious privilege ; for if you die in begetting a son, can you
be quite sure of coming to life again ? His existence is at
the best a menace to yours, and at the worst it may involve
your extinction. The danger seems to lie especially in the
birth of your first son ; if only you can tide that over, you are,
humanly speaking, safe. In fact, it comes to this, Are you to
live ? or is he ? It is a painful dilemma. Parental affection
urges you to die that he may live. Self-love whispers, " Live
and let him die. You are in the flower of your age. You
adorn the circle in which you move. You are useful, nay, in-
dispensable, to society. He is a mere babe. He never will be
missed." Such a train of thought, preposterous as it seems to
us, might easily lead to a custom of killing the firstborn.^
doctrine of reincarnation, its logical sq. ; H. H. Risley, The Tribes and
consequences and its analogies in other Castes of Bengal, i. 47S sqq. ; W.
parts of the world, see J. von Nege- Crooke, The Tribes and Castes of the
lein, " Eine Quelle der indischen North-western Provinces and Oudh,
Seelenwanderungvorstellung," Archiv iii. 264 sqq.
fiir Religionswissenschaft, vi. (1903) ^ jhe same suggestion has been
pp. 320-333. Compare E. S. Hart- made by Dr. E. Westermarck (The
land, The Legend of Perseus, i. 218 Origin and Development of the Moral
sq. ; id.. Primitive Paternity (Lonian, Ideas, i. (London, 1906) pp. 460 sq.).
1909-1910), ii. 196 sqq. Some years ago, before the publication
' H. A. [J. A.] Rose, •' Unlucky of his book and while the present
and Lucky Children, and some Birth volume was still in proof. Dr. Wester-
Superstitions," Indian Antiquary, marck and I in conversation dis-
xxxi. (1902) p. 516; id., in Folklore, covered that we had independently
xiii. (1902) pp. 278 sq. As to the arrived at the same conjectural ex-
Khatris, see D. C. J. Ibbetson, Out- planation of the custom of killing the
lines of Punjab Ethnography, pp. 295 firstborn.
igo SACRIFICE OF THE KINGS SON chap.
The same Further, the same notion of the rebirth of the father in
the'rebirth ^'^ eldest son would explain the remarkable rule of succes-
ofthe sion which prevailed in Polynesia and particularly in Tahiti,
the son" where as soon as the king had a son born to him he was
would ex- obliged to abdicate the throne in favour of the infant.
fnToiy-^ Whatever might be the king's age, his influence in the state,
nesia in- or the political situation of affairs, no sooner was the child
ceeded to bom than the monarch became a subject : the infant was at
the chief- once proclaimed the sovereign of the people : the royal name
tainship as '■ , . • r i , ,-
soon as was Conferred upon him, and his father was the first to do
born^dr ^™ homage, by saluting his feet and declaring him king.
fathers All matters, however, of importance which concerned either
fn thetr'"^ the internal welfare or the foreign relations of the country
favour. continued to be transacted by the father and his councillors ;
but every edict was issued in the name and on the behalf of
the youthful monarch, and though the whole of the execu-
tive government might remain in the hands of the father, he
only acted as regent for his son, and was regarded as such
by the nation. The lands and other sources of revenue
were appropriated to the maintenance of the infant ruler, his
household, and his attendants ; the insignia of royal authority
were transferred to him, and his father rendered him all
those marks of humble respect which he had hitherto
exacted from his subjects. This custom of succession was
not confined to the family of the sovereign, it extended also
to the nobles and the landed gentry ; they, too, had to resign
their rank, honours, and possessions on the birth of a son.
A man who but yesterday was a baron, not to be approached
by his inferiors till they had ceremoniously bared the whole
of the upper part of their bodies, was to-day reduced to the
rank of a mere commoner with none to do him reverence if
in the night time his wife had given birth to a son, and the
child had been suffered to live. The father indeed still con-
tinued to administer the estate, but he did so for the benefit
of the infant, to whom it now belonged, and to whom all the
marks of respect were at once transferred.^
1 Capt. J. Cook, Voyages (London, Researchesfm..<j^-\Qi- J. A. Mouren-
1809), i. 225 sq. ; Capt. J. Wilson, hout. Voyages aux ties du Grand
Missionary Voyage to the Southern Ocian, ii. \-^ sq.\ Mathias G. * * *
Pacific Ocean (London, 1799), pp. 327, Lettres sur les lies Marquise's (Paris'
330. 333; W. Ellis, Polynesian 1843), pp. 103 j-^. ; H. Hale, £7»?ferf
VI SACRIFICE OF THE KINGS SON 191
This singular usage becomes intelligible if the spirit of Such a
the father was supposed to quit him at the birth of his first ™'^ °*^.
^^ ^ succession
son and to reappear in the infant. Such a belief and such might
a practice would, it is obvious, supply a powerful motive to j^^^'^ '^^
infanticide, since a father could not rear his firstborn son practice of
without thereby relinquishing the honours and possessions
to which he had been accustomed. The sacrifice was a
heavy one, and we need not wonder if many men refused to
make it. Certainly infanticide was practised in Polynesia to Prevalence
an extraordinary extent. The first missionaries estimated °f '"{^°"-
-' cide in
that not less than two-thirds of the children were murdered Polynesia.
by their parents, and this estimate has been confirmed by a
careful enquirer. It would seem that before the introduc-
tion of Christianity there was not a single mother in the
islands who was not also a murderess, having imbrued her
hands in the blood of her offspring. Three native women,
the eldest not more than forty years of age, happened once
to be in a room where the conversation turned on infanticide,
and they confessed to having destroyed not less than twenty-
one infants between them.^ It would doubtless be a gross
mistake to lay the whole blame of these massacres on the
doctrine of reincarnation, but we can hardly doubt that it
instigated a great many. Once more we perceive the fatal
consequences that may flow in practice from a theoretical
error.
In some places the abdication of the father does not take in some
place until the son is grown up. This was the general ^^^^^
practice in Fiji.^ In Raratonga as soon as a son reached ei'^er
manhood, he would fight and wrestle with his father for the w^en his
mastery, and if he obtained it he would take forcible posses- =0° attains
. , , . , . . . . . ^ to man-
sion of the farm and drive his parent in destitution from hood or is
home.^ Among the Corannas of South Africa the youthful fo^Wy
*=> deposed by
son of a chief is hardly allowed to walk, but has to idle away him.
his time in the hut and to drink much milk in order that he
may grow strong. When he has attained to manhood his
States Exploring Expedition, Ethno- among the Islands of the Western Pacific
grafhy and Philology (Philadelphia, (London, 1853), p. 233.
1846), p. 34.
1 W. Ellis, Polynesian Researches,^ ^ J. Williams, Narrative of Mission-
1.251-253. ~ ary Enterprises in the South Sea Islands
2 J. E. ^x^vas. Journal of a Cruise (London, 1836), pp. 117 sq.
192 SACRIFICE OF THE KING'S SON chap.
father produces two short, bullet-headed sticks and presents
one to his son, while he keeps the other for himself. Armed
with these weapons the two often fight, 'and when the son
succeeds in knocking his parent down he is acknowledged
chief of the kraal.^ But such customs probably do not
imply the theory of rebirth ; they may only be applications
of the principle that might is right. Still they would equally
supply the father with a motive for killing the infant son
who, if suffered to live, would one day strip him of his rank
and possessions.
The Perhaps customs of this sort have left traces of them-
the d^osi- selves in Greek myth and legend. Cronus or Saturn, as the
tion of the Romans called him, is said to have been the youngest son
his son ^ of the sky-god Uranus, and to have mutilated his father and
•nay reigned in his stead as king of gods and men. Afterwards
traced in he was wamed by an oracle that he himself should be deposed
Greek jjy ^jg gon. To prevent that catastrophe Cronus swallowed
myth and ,
legend. his children, one after the other, as soon as they were born.
Cronus Only the youngest of them, Zeus, was saved through a trick
children. °f ^^^ mother's, and in time he fiilfilled the oracle by banish-
ing his father and sitting on his throne. But Zeus in his
turn was told that his wife Metis would give birth to a son
who would supplant him in the kingdom of heaven. Accord-
ingly, to rid himself of his future rival he resorted to a device
like that which his father Cronus had employed for a similar
purpose. Only instead of waiting till the child was born
and then devouring it, he made assurance doubly sure by
swallowing his wife with the unborn babe in her womb.^
Such barbarous myths become intelligible if we suppose that
they took their rise among people who were accustomed to
see grown-up sons supplanting their fathers by force, and
fathers murdering and perhaps eating their infants in order
to secure themselves against their future rivalry. We have
met with instances of savage tribes who are said to devour
their firstborn children.^
' J. Campbell, Travels in South ^ Above, pp. 179 sq. Traces of a
Africa, Second Journey (London, customof sacrificing the children instead
1822), ii. 276. of the father may perhaps be found in
2 Hesiod, Theogony, 137 sqq., 453 the legends that Menoeceus, son of
sqq., 886 sqq. ; ApoUodorus, Biblio- Creon, died to save Thebes, and that
iheca, i. 1-3. one or more of the daughters of Erech-
VI SACRIFICE OF THE KINGS SON 193
The legend that Laius, king of Thebes, exposed his infant Legend of
son Oedipus, who afterwards slew his father and sat on the Of<iiP"S'
^ ' who slew
throne, may well be a reminiscence of a state of things in his father
which father and son regularly plotted against each other. ^^^-^^^ ^is
The other feature of the story, to wit the marriage of Oedipus mother.
with the widowed queen, his mother, fits in very well with Marriage
the rule which has prevailed in some countries that a valid ^y'j,^g(j
title to the throne is conferred by marriage with the late queen
king's widow. That custom probably arose, as I have ^^3™^^
endeavoured to shew,^ in an age when the blood-royal ran legitimate
in the female line, and when the king was a man of another kingdom.
family, often a stranger and foreigner, who reigned only in
virtue of being the consort of a native princess, and whose
sons never succeeded him on the throne. But in process of Marriage
time, when fathers had ceased to regard the birth of a son mo^her'OT
as a menace to their life, or at least to their regal power, a sister, a
kings would naturally scheme to secure the succession ^°uring
for their own male offspring, and this new practice could 'he succes
be reconciled with the old one by marrying the king's son ^^g^j own
either to his own sister or, after his father's decease, to children,
his stepmother. We have seen marriage with a step- transfer-
mother actually enjoined for this very purpose by some '_'"? *e m-
of the Saxon kings.^ And on this hypothesis we can from the
understand why the custom of marriage with a full or a^™^^j'°
half sister has prevailed in so many royal families.' It was hne.
theus perished to save Athens. See i. 7. i (vol. ii. p. 85); For other
Euripides, Phoenissae, 889 sqq. ; instances see V. Noel, " He de Mada-
ApoUodorus, iii. 6. 7, iii. 15. 4; gascar, recherches sur les Sakkalava,"
Schol. on Aristides, Panathen. p. 113, Bulletin de la Sociiti de Giographie
ed. Dindorf; Cicero, 7«jc«/., i. 48. 116; (Paris), Deuxi^me Serie, xx. (Paris,
id., De natura deorum, \\\. 19. 50; 1843) pp. 63 j?. (among the Sakkalavas
W. H. Roscher, Lexikon d. griech. und of Madagascar) ; V. L. Cameron,
rdm. MythologieX \20i?> sq.,\\. 2794J?. Across Africa (London, 1877), ii. 70,
1 Se& The Magic Art and the Evolu- 149; J. Roscoe, "Further Notes on
tion of Kings, vo\. '-a., ^-g. 2(><i sqq. the Manners and Customs of the
2 %e.e. The Magic Art and the Evolu- Bagnnda," Journal of the Anthropo-
tion of Kings, vol. li.'p.z^z- TheOedi- logical Institute, xxxii. (1902) p. 27
pus legend would conform still more (among the Baganda of Central Africa) ;
closely to custom if we could suppose J. G. Frazer, Totemism and Exogamy,
that marriage with a mother was for- ii. 523, 538 (among the Banyoro and
merly allowed in cases where the king Bahima) ; J. Dos Santos, " Eastern
had neither a sister nor a stepmother, Ethiopia," in G.McCallTheal'sTPeforrfj
by marrying whom he could otherwise of South- Eastern Africa, vii. 191 (as
legalise his claim to the throne. to the kings of Sofala in eastern Africa).
3 Examples of this custom are col- But Dos Santos's statement is doubted
lected by me in a note on Pausanias, by Dr. McCall Theal {op. cit. p. 395).
PT. Ill O
194
SACRIFICE OF THE KING'S SON
CHAP.
Brother
and sister
marriages
in royal
families.
Kings' sons
sacrificed
instead
of their
fathers.
introduced, we may suppose, for the purpose of giving the
king's son the right of succession hitherto enjoyed, under a
system of female kinship, either by the son of the king's
sister or by the husband of the king's daughter ; for under
the new rule the heir to the throne united both these charac-
ters, being at once the son of the king's sister and, through
marriage with his own sister, the husband of the king's
daughter. Thus the custom of brother and sister marriage
in royal houses marks a transition from female to male
descent of the crown.^ In this connexion it may be signifi-
cant that Cronus and Zeus themselves married their full
sisters Rhea and Hera, a tradition which naturally proved
a stone of stumbling to generations who had forgotten the
ancient rule of policy which dictated such incestuous unions,
and who had so far inverted the true relations of gods and
men as to expect their deities to be edifying models of the
new virtues instead of warning examples of the old vices.^
They failed to understand that men create their gods in
their own likeness, and that when the creator is a savage,
his creatures the gods are savages also.
With the preceding evidence before us we may safely
infer that a custom of allowing a king to kill his son, as a
substitute or vicarious sacrifice for himself, would be in no
way exceptional or surprising, at least in Semitic lands, where
indeed religion seems at one time to have recommended or
enjoined every man, as a duty that he owed to his god, to
take the life of his eldest son. And it would be entirely in
accordance with analogy if, long after the barbarous custom
had been dropped by others, it continued to be observed
by kings, who remain in many respects the representatives
of a vanished world, solitary pinnacles that topple over the
rising waste of waters under which the past lies buried. We
have seen that in Greece two families of royal descent
1 This explanation of the custom
was anticipated by McLennan :
"Another rule of chiefly succession,
which has been mentioned, that which
gave the chiefship to a sister's son,
appears to have been nullified in some
cases by an extraordinary but effective
expedient — by the chief, that is, marry-
ing his own sister" {The Patriarchal
Theory, based on the Papers of the late
John Ferguson McLennan, edited and
completed by Donald McLennan (Lon-
don, 1885), p. 95).
2 Compare Cicero, De natura
deorum, ii. 26. 66 ; [Plutarch], De vita
et poesi Honieri, ii. 96 ; Lactantius,
Divin. Inst. i. 10 ; Firmicus Maternus,
De erroreprofanarum religionum, xii. 4.
VI SACRIFICE OF THE KING'S SON 195
remained liable to furnish human victims from their number
down to a time when the rest of their fellow countrymen
and countrywomen ran hardly more risk of being sacrificed
than passengers in Cheapside at present run of being hurried
into St. Paul's or Bow Church and immolated on the altar.
A final mitigation of the custom would be to substitute con- Substim-
demned criminals for innocent victims. Such a substitution demned°°
is known to have taken place in the human sacrifices annually criminals.
offered in Rhodes to Baal,^ and we have seen good grounds
for believing that the criminal, who perished on the cross or
the gallows at Babylon, died instead of the king in whose
royal robes he had been allowed to masquerade for a few
days.
* Porphyry, De abstinentia, ii. 54.
CHAPTER VII
SUCCESSION TO THE SOUL
A custom To the view that in early times, and among barbarous
king""to^ races, kings have frequently been put to death at the end of
death at a short reign, it may be objected that such a custom would
fntervais tend to the extinction of the royal family. The objection
might ex- fjjay be met by observing, first, that the kingship is often
the families not Confined to one family, but may be shared in turn by
from which several ; ^ second, that the office is frequently not hereditary,
thekmgs . ' ' ^ ., , . ,
were but IS Open to men of any family, even to foreigners, who
bTihi ^^y ^"'^' ^^^ requisite conditions, such as marrying a
tendency princcss or Vanquishing the king in battle ; ^ and, third, that
nob'ar to ^^^" ''^ *^^ custom did tend to the extinction of a dynasty,
the observ- that is not a consideration which would prevent its observ-
custom. ^ ance among people less provident of the future and less
Many heedful of human life than ourselves. Many races, like
races have many individuals have indulged in practices which must in
mdulged m "^ o i
practices the end destroy them. Not to mention such customs as
direcu '^"^ collective suicide and the prohibition of marriage,^ both of
to their which may be set down to religious mania, we have seen
extinction. ^^^^ ^^^ Polynesians killed two-thirds of their children.* In
some parts of East Africa the proportion of infants massacred
at birth is said to be the same. Only children born in
certain presentations are allowed to live.* The Jagas, a
conquering tribe in Angola, are reported to have put to
' See The Magic Art and the Evolu- Sir D. Mackenzie Wallace, Russia,
lion of Kings, n. 2^2 sgq. (London [1877]), p. 302. As to
2 See The Magic Art and the Evobi- collective suicide, see above, pp. 43 sgq.
Hon of Kings, ii. 269 sqq. ■* Above, p. 191.
3 Men and women of the Khlysti ' Father Picarda, " Autour de Man-
sect in Russia abhor marriage ; and dera, notes sur I'Ourigowa, I'Oukwer^
in the sect of the Skoptsi or Eunuchs et I'Oudoe (Zanguebar)," Missions
the devotees mutilate themselves. See Catholiques, xviii. (1886) p, 284.
196
CHAP. VII SUCCESSION TO THE SOUL 197
death all their children, without exception, in order that the
women might not be cumbered with babies on the march.
They recruited their numbers by adopting boys and girls of
thirteen or fourteen years of age, whose parents they had
killed and eaten.^ Among the Mbaya Indians of South
America the women used to murder all their children except
the last, or the one they believed to be the last. If one of
them had another child afterwards, she killed it.^ We need not
wonder that this practice entirely destroyed a branch of the
Mbaya nation, who had been for many years the most for-
midable enemies of the Spaniards.^ Among the Lengua
Indians of the Gran Chaco the missionaries discovered
what they describe as " a carefully planned system of
racial suicide, by the practice of infanticide by abortion,
and other methods." * Nor is infanticide the only mode
in which a savage tribe commits suicide. A lavish use of
the poison ordeal may be equally effective. Some time
ago a small tribe named Uwet came down from the hill
country, and settled on the left branch of the Calabar river
in West Africa. When the missionaries first visited the place,
they found the population considerable, distributed into three
villages. Since then the constant use of the poison ordeal has
almost extinguished the tribe. On one occasion the whole
population took poison to prove their innocence. About
half perished on the spot, and the remnant, we are told,
still continuing their superstitious practice, must soon become
extinct.^ With such examples before us we need not
hesitate to believe that many tribes have felt no scruple or
delicacy in observing a custom which tends to wipe out a
single family. To attribute such scruples to them is to
commit the common, the perpetually repeated mistake of
1 The Strange Adventures of Andrew * W. Barbrooke Grubb, An Un-
Battell (Hakluyt Society, 1901), pp. known People in an Unknown Land
32, %/^sq. (London, 1911), p. 233.
2 F. de Azara, Voyages dans
VAmirique MMdionale (Paris, 1 809), ^ Hugh Goldie, Calabar and its
ii. 1 1 5- 1 1 7. The writer affirms that Mission, new edition with additional
the custom was universally established chapters by the Rev. John Taylor
among all the women of the Mbaya Dean (Edinburgh and London, 1 901),
natibn, as well as among the women pp. 34 sq., 37 sq. The preface to the
of other Indian nations. original edition of this work is dated
^ R. Southey, History of Brazil, iii. 1890. By this time the tribal suicide
(London, 1819) p. 385. is probably complete.
198 SUCCESSION TO THE SOUL chap.
judging the savage by the standard of European civilisation.
If any of my readers set out with the notion that all races of
men think and act much in the same way as educated
Englishmen, the evidence of superstitious belief and custom
collected in the volumes of this work should suffice to dis-
abuse him of so erroneous a prepossession.
Trans- The explanation here given of the custom of killing
the soul of divine persons assumes, or at least is readily combined with,
the slain the idea that the soul of the slain divinity is transmitted to
successor, his successor. Of this transmission I have no direct proof
except in the case of the Shilluk, among whom the practice
of killing the divine king prevails in a typical form, and with
whom it is a fundamental article of faith that the soul of
the divine founder of the dynasty is immanent in every one
of his slain successors.^ But if this is the only actual
example of such a belief which I can adduce, analogy seems
to render it probable that a similar succession to the soul of
the slain god has been supposed to take place in other in-
stances, though direct evidence of it is wanting. For it has
been already shewn that the soul of the incarnate deity is
often supposed to transmigrate at death into another incar-
nation ; ^ and if this takes place when the death is a natural
one, there seems no reason why it should not take place when
Trans- the death has been brought about by violence. Certainly the
the souls idea that the soul of a dying person may be transmitted to his
of chiefs to successor is perfectly familiar to primitive peoples. In Nias
their sons , , ^ '^
in Nias. the eldest son usually succeeds his father in the chieftainship.
But if from any bodily or mental defect the eldest son is
disqualified for ruling, the father determines in his life-
time which of his sons shall succeed him. In order, however,
to establish his right of succession, it is necessary that the
son upon whom his father's choice falls shall catch in his
mouth or in a bag the last breath, and with it the soul, of
the dying chief. For whoever catches his last breath is
chief equally with the appointed successor. Hence the
other brothers, and sometimes also strangers, crowd round
the dying man to catch his soul as it passes. The houses
in Nias are raised above the ground on posts, and it has
' See above, pp. 21, 23, 26 sq.
^ See The Magic Art and the Evolution of Kings, ii. 410 sqq.
vn SUCCESSION TO THE SOUL 199
happened that when the dying man lay with his face on
the floor, one of the candidates has bored a hole in the floor
and sucked in the chief's last breath through a bamboo
tube. When the chief has no son, his soul is caught in a
bag, which is fastened to an image made to represent the
deceased ; the soul is then believed to pass into the image.^
Amongst the Takilis or Carrier Indians of North- West Succession
America, when a corpse was burned the priest pretended to amMg^he
catch the soul of the deceased in his hands, which he closed American
with many gesticulations. He then communicated the^ndmher
captured soul to the dead man's successor by throwing his races.
hands towards and blowing upon him. The person to whom
the soul was thus communicated took the name and rank of
the deceased. On the death of a chief the priest thus filled
a responsible and influential position, for he might transmit
the soul to whom he would, though doubtless he generally
followed the regular line of succession.^ In Guatemala, when
a great man lay at the point of death, they put a precious
stone between his lips to receive the parting soul, and
this was afterwards kept as a memorial by his nearest
kinsman or most intimate friend.' Algonquin women who
wished to become mothers flocked to the side of a dying
person in the hope of receiving and being impregnated by
the passing soul. Amongst the Seminoles of Florida when
a woman died in childbed the infant was held over her face
to receive her parting spirit.* When infants died within a
month or two of birth, the Huron Indians did not lay them
in bark coffins on poles, as they did with other corpses, but
buried them beside the paths, in order that they might
secretly enter into the wombs of passing women and be born
' J. T. NieuwenhuisenenH. C. B. von 277, 479 jy.; id., L'Isola delle Donne
Rosenberg, " Verslag omtrent het eiland (Milan, 1894), p. 195.
Nias," Verhandelingen van het Batav. ^ Ch. Wilkes, Narrative of the
Genootschap van Kunsten en Weten- United States Exploring Expedition
schappen, xxx. (1863) p. 85; H. von (London, 1845), iv. 453; United States
Rosenberg, Der Malayische Archipel, Exploring Expedition, Ethnography
p. 160 ; L. N. H. A. Chatelin, and Philology, by H. Hale (Pliila-
"Godsdienst enbijgeloofder Niassers," delphia, 1846), p. 203.
Tijdschrift voor Indische Taal- Land- en ^ Brasseur de Bourbourg, Histoire
Volkenkunde, xxvi. (1880) pp. 142 sq.; des nations civilisies du Mexique et de
H. Sundermann, "Die Insel Nias und P Amirique-Centrale, ii. 574.
die Mission daselbst," Allgemeine Mis- * D. G. Brinton, Myths of the New
sions-Zeitschrift, xi. (1884) p. 445 ; World"^ (New York, 1876), pp. 270
E. Modigliani, Un Viaggio a Nias, pp. sq.
200
SUCCESSION TO THE SOUL
CHAP.
Succession
to the soul
in Africa.
Inspired
repre-
sentatives
of dead
kings in
Africa.
again.^ The Tonquinese cover the face of a dying person
with a handkerchief, and at the moment when he breathes
his last, they fold up the handkerchief carefully, thinking
that they have caught the soul in it.^ The Romans caught
the breath of dying friends in their mouths, and so received
into themselves the soul of the departed.^ The same custom
is said to be still practised in Lancashire.*
On the seventh day after the death of a king of Gingiro
the sorcerers bring to his successor, wrapt in a piece of silk,
a worm which they say comes from the nose of the dead
king ; and they make the new king kill the worm by
squeezing its head between his teeth.^ The ceremony seems
to be intended to convey the spirit of the deceased monarch
to his successor. The Danakil or Afars of eastern Africa
believe that the soul of a magician will be born again in the
first male descendant of the man who was most active in
attending on the dying magician in his last hours. Hence
when a magician is ill he receives many attentions.^ In
Uganda the spirit of the king who had been the last to die
manifested itself from time to time in the person of a priest,
who was prepared for the discharge of this exalted function by
a peculiar ceremony. When the body of the king had been
embalmed and had lain for five months in the tomb, which
was a house built specially for it, the head was severed from
the body and laid in an ant-hill. Having been stript of flesh
by the insects, the skull was washed in a particular river (the
Ndyabuworu) and filled with native beer. One of the late
king's priests then drank the beer out of the skull and thus
became himself a vessel meet to receive the spiritof the deceased
monarch. The skull was afterwards replaced in the tomb, but
the lower jaw was separated from it and deposited in a jar ; and
this jar, being swathed in bark-cloth and decorated with beads
1 Relations desjisuites, 1636, p. 130
(Canadian reprint, Quebec, 1858).
2 A. Bastian, Die Voelker des oest-
lichen Asien, iv. 386.
' Servius on Virgil, Am. iv. 685 ;
Cicero, /« Verr. ii. 5- 4S ! K- F'
Hermann, Lekrbuch der grieckischen
Privataltertkiimer, ed. H. Bliimner,
p. 362, note 1.
* J. Harland and T. T. Wilkinson,
Lancashire Folk-lore (London, 1882),
pp._ 7 sq.
° The Travels of the Jesuits in
Ethiopia, collected and historically
digested by F. Balthazar Tellez (Lon-
don, 1710), p. 198.
^ Ph. Paulitschke, Ethnographie
Nordost-Afrikas, die geistige Cultur der
Dan&kil, Galla und Som&l (Berlin,
1896), p. 28.
vii SUCCESSION TO THE SOUL 2or
so as to look like a man, henceforth represented the late
king. A house was built for its reception in the shape of a
beehive and divided into two rooms, an inner and an outer.
Any person might enter the outer room, but in the inner
room the spirit of the dead king was supposed to dwell. In
front of the partition was set a throne covered with lion and
leopard skins, and fenced off from the rest of the chamber
by a rail of spears, shields, and knives, most of them made of
copper and brass, and beautifully worked. When the priest,
who had fitted himself to receive the king's spirit, desired to
converse with the people in the king's name, he went to the
throne and addressing the spirit in the inner room informed
him of the business in hand. Then he smoked one or two
pipes of tobacco, and in a few minutes began to rave, which
was a sign that the spirit had entered into him. In this
condition he spoke with the voice and made known the
wishes of the late king. When he had done so, the spirit
left him and returned into the inner room, and he himself
departed a mere man as before.' Every year at the new
moon of September the king of Sofala in eastern Africa used
to perform obsequies for the kings, his predecessors, on the
top of a high mountain, where they were buried. In the
course of the lamentations for the dead, the soul of the king
who had died last used to enter into a man who imitated
the deceased monarch, both in voice and gesture. The living
king conversed with this man as with his dead father, con-
sulting him in regard to the affairs of the kingdom and
receiving his oracular replies.^ These examples shew that
provision is often made for the ghostly succession of kings
and chiefs. In the Hausa kingdom of Daura, in Northern
Nigeria, where the kings used regularly to be put to death
on the first symptoms of failing health, the new king had to
step over the corpse of his predecessor and to be bathed in
the blood of a black ox, the skin of which then served as
a shroud for the body of the late king.^ The ceremony
' This account I received from my however, the account is in some points
friend the Rev. J. Roscoe in a letter not quite so explicit.
dated Mengo, Uganda April 27, 2 j. Do^ Santos,"Eastern Ethiopia,"
1900. See his " Further Notes on the .^ ^J j^^^^,^ ^,^^^^,^ ^^^^^^^ V^^^_
Manners and Customs of the Baganda ^^^^^^.^ ^...
Joumalof the Anthropological Institute, ■' '
xxxii. (1902) pp. 42, 45 sq., where, ^ See above, p. 35.
202 SUCCESSION TO THE: SOUL chap.
may well have been intended to convey the spirit of the
dead king to his successor. Certainly we know that many
primitive peoples attribute a magical virtue to the act of
stepping over a person.^
Right of Sometimes it would appear that the spiritual link
succession ^ ^ . _ .
to the king- between a king and the souls of his predecessors is formed
ferred b" ^^ ^^ possession of some part of their persons. In southern
possession Celebes, as we have seen, the regalia often consist of cor-
reiicrof"''' poreal portions of deceased rajahs, which are treasured as
dead kings, sacred relics and confer the right to the throne.^ Similarly
among the Sakalavas of southern Madagascar a vertebra of
the neck, a nail, and a lock of hair of a deceased king are
placed in a crocodile's tooth and carefully kept along with
the similar relics of his predecessors in a house set apart
for the purpose. The possession of these relics constitutes
the right to the throne. A legitimate heir who should be
deprived of them would lose all his authority over the people,
and on the contrary a usurper who should make himself
master of the relics would be acknowledged king without
dispute. It has sometimes happened that a relation of
the reigning monarch has stolen the crocodile teeth with
their precious contents, and then had himself proclaimed
king. Accordingly, when the Hovas invaded the country,
knowing the superstition of the natives, they paid less
attention to the living king than to the relics of the dead,
which they publicly exhibited under a strong guard on pre-
text of paying them the honours that were their due.^ In
antiquity, when a king of the Panebian Libyans died, his
people buried the body but cut off the head, and having
covered it with gold they dedicated it in a sanctuary.*
Among the Masai of East Africa, when an important chief
has been dead and buried for a year, his eldest son or other
^ See Taboo and the Perils of the Scythia used to gild the skulls of their
Soul, pp. 423 sqq. dead fathers and offer great sacrifices to
2 See The Magic Art and the Evolu- them annually (Herodotus, iv. 26) ;
tion of Kings, i. 362 sqq. they also used the skulls as drinking-
^ A. Grandidier, "Madagascar," cups (Mela, ii. i. 9). The Boii of
Bull. delaSociHideGiographie{^i.x\%], Cisalpine Gaul cut off the head of
VIeme Serie, iii. (1872) pp. 402 sq. a Roman general whom they had de-
* Nicolaus Damascenus, quoted by feated, and having gilded the scalp
Stobaeiis, Florilegium, cxxiii. 1 2 [Frag- they used it as a sacred vessel for the
menta historicorum Graecm-um, ed. C. pouring of libations, and the priests
Miiller, iii. 463). The Issedones of drank out of it (Livy, xxiii. 24. 12).
vn SUCCESSION TO THE SOUL 203
successor removes the skull of the deceased, while he at the
same time offers a sacrifice and a libation with goat's blood,
milk, and honey. He then carefully secrets the skull, the
possession of which is understood to confirm him in power
and to impart to him some of the wisdom of his predecessor.^
When the Alake or king of Abeokuta in West Africa dies,
the principal men decapitate his body, and placing the head
in a large earthen vessel deliver it to the new sovereign ; it
becomes his fetish and he is bound to pay it honours.^
Similarly, when the Jaga or King of Cassange, in Angola,
has departed this life, an official extracts a tooth from the
deceased monarch and presents it to his successor, who
deposits it along with the teeth of former kings in a box,
which is the sole property of the crown and without which no
Jaga can legitimately exercise the regal power.^ Sometimes, Sometimes
in order apparently that the new sovereign may inherit more \^^^^^
surely the magical and other virtues of the royal line, he is portion of
required to eat a piece of his dead predecessor. Thus at decessor
Abeokuta not only was the head of the late king presented
to his successor, but the tongue was cut out and given him
to eat. Hence, when the natives wish to signify that the
sovereign reigns, they say, " He has eaten the king." * A
custom of the same sort is still practised at Ibadan, a large
town in the interior of Lagos, West Africa. When the king
dies his head is cut off and sent to his nominal suzerain, the
Alafin of Oyo, the paramount king of Yoruba land ; but his
heart is eaten by his successor. This ceremony was performed
a few years ago at the accession of a new king of Ibadan.^
1 Sir H. Johnston, The Uganda Traveller's Life in Western Africa, ii.
Protectorate (London, 1902), ii. 828. 161 sq.
2 Missionary Holley, " :^tude sur * Missionary Holley, in Annates
les Egbas," Missions Catholiques, xiii. de la Propagation di la Foi, liv. (1882)
(1881) p. 353. The writer speaks of p. 87. The " King of Ake " mentioned
"/« roi t^Alakei," but this is probably by the writer is the Alake or king of
a mistake or a misprint. As to the Abeokuta ; for Ake is the principal
Alake or king of Abeokuta, see Sir quarter of Abeokuta, and Alake means
William Macgregor," Lagos, Abeokuta, "Lord of Ake." See Sir William
and ihe Alake," Journal of the African Macgregor, I.e.
Society, No. xii. (July, 1904) pp. 471 * Extracted from a letter of Mr.
$gi. Some years ago the Alake visited Harold G. Parsons, dated Lagos,
England and I had the honour of being September 28th, 1903, and addressed
presented to his Majesty by Sir William to Mr. Theodore A. Cooke of 54 Oakley
Macgregor at Cambridge. Street, Chelsea, London, who was so
2 F. T. Valdez, Six Years of a kind as to send me the letter with leave
204
SUCCESSION TO THE SOUL
CHAP. VII
Succession
to the soul
of the slain
king or
priest.
Taking the whole of the preceding evidence into account,
we may fairly suppose that when the divine king or priest
is put to death his spirit is believed to pass into his successor.
In point of fact we have .seen that among the Shilluk of
the White Nile, who regularly kill their divine kings, every
king on his accession has to perform a ceremony which
appears designed to convey to him the same sacred and
worshipful spirit which animated all his predecessors, one
after the other, on the throne.^
to make use of it. " It is usual for
great chiefs to report or announce their
succession to the Oni of Ife, or to the
Alafin of Oyo, the intimation being
accompanied by a. present" (Sir W.
Macgregor, I.e.).
• See above, pp. 23, 26 sq. Dr. E.
Westermarck has suggested as an alter-
native to the theory in the text, "that
the new king is supposed to inherit,
not the predecessor's soul, but his
divinity or holiness, which is looked
upon in the light of a mysterious
entity, temporarily seated in the ruling
sovereign, but separable from him and
transferable to another individual."
See his article, " The Killing of the
Divine King," Man, viii. (1908) pp.
22-24. There is a good deal to be
said in favour of Dr. Westermarck's
theory, which is supported in particular
by the sanctity attributed to the regalia.
But on the whole I see no sufficient
reason to abandon the view adopted in
the text, and I am confirmed in it by
the Shilluk evidence, which was un-
knovm to Dr. Westermarck when he
propounded his theory.
CHAPTER VIII
THE KILLING OF THE TREE-SPIRIT
§ I. The Whitsuntide Mummers
It remains to ask what light the custom of killing the divine The single
king or priest sheds upon the special subject of our enquiry. In jh^K^' °'
the first part of this work we saw reason to suppose that the of the
King of the Wood at Nemi was regarded as an incarnation of ^°^f^^
a tree-spirit or of the spirit of vegetation, and that as such probably a
he would be endowed, in the belief of his worshippers, with a ™an o'lder
magical power of making the trees to bear fruit, the crops custom of
to grow, and so on} His life must therefore have been held him to
very precious by his worshippers, and was probably hedged "^^^^ ^'
,., ° the end of
m by a system of elaborate precautions or taboos like those a fixed
by which, in so many places, the life of the man-god has P^"""^-
been guarded against the malignant influence of demons
and sorcerers. But we have seen that the very value
attached to the life of the man-god necessitates his violent
death as the only means of preserving it from the inevitable
decay of age. The same reasoning would apply to the
King of the Wood ; he, too, had to be killed in order that
the divine spirit, incarnate in him, might be transferred in
its integrity to his successor. The rule that he held office
till a stronger should slay him might be supposed to
secure both the preservation of his divine life in full vigour
and its transference to a suitable successor as soon as that
vigour began to be impaired. For so long as he could
maintain his position by the strong hand, it might be in-
ferred that his natural force was not abated ; whereas his
1 See The Magic Art and the Evolution of Kings, i. i sqq., ii. 378 sqq.
20s
2o6 THE KILLING OF THE TREE-SPIRIT chap.
defeat and death at the hands of another proved that his
strength was beginning to fail and that it was time his
divine life should be lodged in a less dilapidated tabernacle.
This explanation of the rule that the King of the Wood had
to be slain by his successor at least renders that rule per-
fectly intelligible. It is strongly supported by the theory
and practice of the ShiUuk, who put their divine king to
death at the first signs of failing health, lest his decrepitude
should entail a corresponding failure of vital energy on the
corn, the cattle, and men.' Moreover, it is countenanced
by the analogy of the Chitom6, upon whose life the existence
of the world was supposed to hang, and who was therefore
slain by his successor as soon as he shewed signs of break-
ing up. Again, the terms on which in later times the King
of Calicut held office are identical with those attached to the
office of King of the Wood, except that whereas the former
might be assailed by a candidate at any time, the King of
Calicut might only be attacked once every twelve years.
But as the leave granted to the King of Calicut to reign so
long as he could defend himself against all comers was a
mitigation of the old rule which set a fixed term to -his life,^
so we may conjecture that the similar permission granted
to the King of the Wood was a mitigation of an older
custom of putting him to death at the end of a definite period.
In both cases the new rule gave to the god-man at least a
chance for his life, which under the old rule was denied him ;
and people probably reconciled themselves to the change by
reflecting that so long as the god-man could maintain him-
self by the sword against all assaults, there was no reason
to apprehend that the fatal decay had set in.
Custom of The conjecture that the King of the Wood was formerly
human *^ put to death at the expiry of a fixed term, without being
representa- allowed a chance for his life, will be confirmed if evidence
tree^spirit.^ Can be adduced of a custom of periodically killing his
counterparts, the human representatives of the tree-spirit, in
Northern Europe. Now in point of fact such a custom has
left unmistakable traces of itself in the rural festivals of the
peasantry. To take examples.
At Niederp5ring, in Lower Bavaria, the Whitsuntide
1 See above, pp. 21 sq., 27 sq. ^ See above, pp. 47 sq.
VIII THE WHITSUNTIDE MUMMERS 207
representative of the tree-spirit — the Pfingstl as he was Bavarian
called — ^was clad from top to toe in leaves and flowers. ^"^g°JJ5fng
On his head he wore a high pointed cap, the ends of which the repre-
rested on his shoulders, only two holes being left in it for of^'he'Tree-
his eyes. The cap was covered with water -flowers and spirit at
surmounted with a nosegay of peonies. The sleeves of his suntide.
coat were also made of water-plants, and the rest of his
body was enveloped in alder and hazel leaves. On each
side of him marched a boy holding up one of the PfingstPs
arms. These two boys carried drawn swords, and so did
most of the others who formed the procession. They stopped
at every house where they hoped to receive a present ; and
the people, in hiding, soused the leaf-clad boy with water.
All rejoiced when he was well drenched. Finally he waded
into the brook up to his middle ; whereupon one of the
boys, standing on the bridge, pretended to cut off his head.^
At Wurmlingen, in Swabia, a score of young fellows dress
themselves on Whit -Monday in white shirts and white
trousers, with red scarves round their waists and swords
hanging from the scarves. They ride on horseback into
the wood, led by two trumpeters blowing their trumpets.
In the wood they cut down leafy oak branches, in which
they envelop from head to foot him who was the last of
their number to ride out of the village. His legs, however,
are encased separately, so that he may be able to mount
1 Fr. Panzer, Beitrag zur deutschen In Silesia the Whitsuntide mummer,
Mythologie (Munich, 1848-1855), i. called the Raiichfiess or Raupfiess,
23s sq. ; W. Mannhardt, Baum- sometimes stands in a leafy arbour,
kultus (Berlin, 1875), pp. 320 sq. which is mounted on a cart and drawn
In some villages of Lower Bavaria about the village by four or six lads.
one of the Pfingstrs comrades carries They collect gifts at the houses and
"theMay," which is a young birch-tree finally throw the cart and the Rauch-
wreathed and decorated. Anothername fiess into a shallow pool outside the
for this Whitsuntide masker, both in village. This is called "driving out
Lower and Upper Bavaria, is the Water- the Rauchfiess." The custom used to
bird. Sometimes he carries a straw effigy be associated with the driving out of the
of a monstrous bird with a long neck and cattle at Whitsuntide to pasture on the
a wooden beak, which is thrown into dewy grass, which was thought to make
the water instead of the bearer. The the cows yield plenty of milk. The
wooden beak is afterwards nailed to herdsman who was the last to drive out
the ridge of a barn, which it is sup- his beasts on the morning of the day
posed to protect against lightning and became the Rauchfiess in the afternoon,
fire for a whole year, till the next See P. Drechsler, Sitte, Branch und
Pfingstl makes his appearance. See Volksglaube in Schlesien, i. (Leipsic,
•Bavaria, Landes- und Volkskunde des 1903), pp. 1 17-123.
Konigreichs Bayern, i. 375 i-?., 1003 sq.
2o8 THE KILLING OF THE TREE-SPIRIT chap.
his horse again. Further, they give him a long artificial
neck, with an artificial head and a false face on the top of
it. Then a May -tree is cut, generally an aspen or beech
about ten feet high ; and being decked with coloured hand-
kerchiefs and ribbons it is entrusted to a special " May-
bearer." The cavalcade then returns with music and song
to the village. Amongst the personages who figure in the
procession are a Moorish king with a sooty face and a
crown on his head, a Dr. Iron-Beard, a corporal, and an
executioner. They halt on the village green, and each of
the characters makes a speech in rhyme. The executioner
announces that the leaf-clad man has been condemned to
death, and cuts off his false head. Then the riders race to
the May-tree, which has been set up a little way off. The
first man who succeeds in wrenching it from the ground as
he gallops past keeps it with all its decorations. The
ceremony is observed every second or third year.^
Killing the In Saxony and Thuringen there is a Whitsuntide cere-
in Saxony mony Called " chasing the Wild Man out of the bush," or
and " fetching the Wild Man out of the Wood." A young fellow
is enveloped in leaves or moss and called the Wild Man.
He hides in the wood and the other lads of the village go
out to seek him. They find him, lead him captive out of
the wood, and fire at him with blank muskets. He falls
like dead to the ground, but a lad dressed as a doctor bleeds
him, and he comes to life again. At this they rejoice, and,
binding him fast on a waggon, take him to the village,
where they tell all the people how they have caught the
Wild Man. At every house they receive a gift.^ In the
Erzgebirge the following custom was annually observed at
Shrovetide about the beginning of the seventeenth century.
Two men disguised as Wild Men, the one in brushwood and
moss, the other in straw, were led about the streets, and at
last taken to the market-place, where they were chased up
and down, shot and stabbed. Before falling they reeled
about with strange gestures and spirted blood on the people
* E. Meier, Deutsche Sagen, Sitten 2 g Sommer, Sagen, Mdrchen und
und Gebrdiicke aus Schwaben {Stutt- Gebrduche aus Sachsen und Thilringen
gart, 1852), pp. 409-419; W. Mann- (Halle, 1846), pp. 154 sq.; W. Mann-
hardt, Baumkullus, pp. 349 sq. hardt, BaumkuUus, pp. 335 sq.
VIII THE WHITSUNTIDE MUMMERS 209
from bladders which they carried. When they were down,
the huntsmen placed them on boards and carried them to
the ale-house, the miners marching beside them and winding
blasts on their mining tools as if they had taken a noble
head of game.^ A very similar Shrovetide custom is still
observed near Schluckenau in Bohemia. A man dressed
up as a Wild Man is chased through several streets till he
comes to a narrow lane across which a cord is stretched.
He stumbles over the cord and, falling to the ground, is
overtaken and caught by his pursuers. The executioner
runs up and stabs with his sword a bladder filled with blood
which the Wild Man wears round his body ; so the Wild
Man dies, while a stream of blood reddens the ground.
Next day a straw-man, made up to look like the Wild Man,
is placed on a litter, and, accompanied by a great crowd, is
taken to a pool into which it is thrown by the executioner.
The ceremony is called " burying the Carnival." ^
In Semic (Bohemia) the custom of beheading the King Beheading
is observed on Whit-Monday. A troop of young people on^^{,°f,
disguise themselves ; each is girt with a girdle of bark and Monday in
carries a wooden sword and a trumpet of willow-bark. The ° ^'"'^'
King wears a robe of tree-bark adorned with flowers, on his
head is a crown of bark decked with flowers and branches,
his feet are wound about with ferns, a mask hides his face,
and for a sceptre he has a hawthorn switch in his hand. A
lad leads him through the village by a rope fastened to his
foot, while the rest dance about, blow their trumpets, and
whistle. In every farmhouse the King is chased round the
room, and one of the troop, amid much noise and outcry,
strikes with his sword a blow on the King's robe of bark
till it rings again. Then a gratuity is demanded.^ The
ceremony of decapitation, which is here somewhat slurred
over, is carried out with a greater semblance of reality in
other parts of Bohemia. Thus in some villages of the
Koniggratz district on Whit-Monday the girls assemble under
one lime-tree and the young men under another, all dressed
1 W. Mannhardt, Batttnkultus, p. Mannhardt, Baumkultus, pp. 336
336. sq.
2 Reinsberg-DUringsfeld, Fest-Ka- ^ Reinsberg-DUringsfeld, Fest-Ka-
lender aus BShmen (Prague, N.D., lender aus Bdkmen, -p. 26-^ ; "^ . Maim-
preface dated 1861), p. 61 ; W. hardt, Baumkultus, p. 343.
PT. Ill ' P
2IO THE KILLING OF THE TREE-SPIRIT chap.
in their best and tricked out with ribbons. The young men
twine a garland for the Queen, and the girls another for the
King. When they have chosen the King and Queen they
all go in procession, two and two, to the ale-house, from the
balcony of which the crier proclaims the names of the King
and Queen. Both are then invested with the insignia of
their office and are crowned with the garlands, while the
music plays up. Then some one gets on a bench and
accuses the King of various offences, such as ill-treating the
cattle. The King appeals to witnesses and a trial ensues, at
the close of which the judge, who carries a white wand as
his badge of office, pronounces a verdict of "Guilty" or "Not
guilty." If the verdict is " Guilty," the judge breaks his
wand, the King kneels on a white cloth, all heads are bared,
and a soldier sets three or four hats, one above the other, on
his Majesty's head. The judge then pronounces the word
" Guilty " thrice in a loud voice, and orders the crier to
behead the King. The crier obeys by striking off the King's
hats with his wooden sword.^
Beheading But perhaps, for our purpose, the most instructive of
^jj^-^fj"^ these mimic executions is the following Bohemian one,
Monday in which has been in part described already.^ In some places
o emia. ^^ ^^ Pilsen district (Bohemia) on Whit-Monday the King
is dressed in bark, ornamented with flowers and ribbons ; he
wears a crown of gilt paper and rides a horse, which is also
decked with flowers. Attended by a judge, an executioner,
and other characters, and followed by a train of soldiers, all
mounted, he rides to the village square, where a hut or
arbour of green boughs has been erected under the May-
trees, which are firs, freshly cut, peeled to the top, and
dressed with flowers and ribbons. After the dames and
maidens of the village have been criticised and a frog
beheaded, in the way already described, the cavalcade rides
to a place previously determined upon, in a straight, broad
street. Here they draw up in two lines and the King takes
to flight. He is given a short start and rides off at full
speed, pursued by the whole troop. If they fail to catch
him he remains King for another year, and his companions
1 Reinsberg-Duringsfeld, Fest-Ka- ^ The Magic Art and the Evolution
lender aus Bdhmen, pp. 269 sq. of Kings, ii. 86 sq.
VIII THE WHITSUNTIDE MUMMERS 211
must pay his score at the ale-house in the evening. But if
they overtake and catch him he is scourged with hazel rods
or beaten with the wooden swords and compelled to dis-
mount. Then the executioner asks, " Shall I behead this
King ? " The answer is given, " Behead him " ; the execu-
tioner brandishes his axe, and with the words, " One, two,
three, let the King headless be ! " he strikes off the King's
crown. Amid the loud cries of the bystanders the King
sinks to the ground ; then he is laid on a bier and carried
to the nearest farmhouse.^
In most of the personages who are thus slain in mimicry The leaf-
it is impossible not to recognise representatives of the tree- ^gfsTn "^
spirit or spirit of vegetation, as he is supposed to manifest these
himself in spring. The bark, leaves, and flowers in which represent
the actors are dressed, and the season of the year at which 'he tree-
they appear, shew that they belong to the same class as the spl^t of
Grass King, King of the May, Jack-in-the-Green, and other vegetation,
representatives of the vernal spirit of vegetation which we
examined in the first part of this work.^ As if to remove
any possible doubt on this head, we find that in two
cases ^ these slain men are brought into direct connexion
with May -trees, which are the impersonal, as the May
King, Grass King, and so forth, are the personal representa-
tives of the tree-spirit. The drenching of the Pfingstl with
water and his wading up to the middle into the brook are,
therefore, no doubt rain-charms like those which have been
already described.*
But if these personages represent, as they certainly do, The tree-
the spirit of vegetation in spring, the question arises. Why ^?[["j '^^^
kill them ? What is the object of slaying the spirit of vege- order to
tation at any time and above all in spring, when his services decIy"L'd
are most wanted ? The only probable answer to this ques- ensure its
tion seems to be given in the explanation already proposed vigorous" ^
of the custom of killing the divine king or priest. The successor.
divine life, incarnate in a material and mortal body, is liable
to be tainted and corrupted by the weakness of the frail
1 Reinsberg-Diiringsfeld, Fest-Ka- tion of Kings, \\. "]■}, sqq.
lender aus Bohmen, pp. 264 sq. ; W. ^ See pp. 208, 210.
Mannhardt, Baumkultus, pp. m sq- ' * The Magic Art and the Evolution
2 See The Magic Art and the Evolu- of Kings, i. 247 sqq., 272 sqq.
212 THE KILLING OF THE TREE-SPIRIT chap.
medium in which it is for a time enshrined ; and if it is to
be saved from the increasing enfeeblement which it must
necessarily share with its human incarnation as he advances
in years, it must be detached from him before, or at least as
soon as, he exhibits signs of decay, in order to be transferred
to a vigorous successor. This is done by killing the old
representative of the god and conveying the divine spirit
from him to a new incarnation. The killing of the god, that
is, of his human incarnation, is therefore merely a necessary
step to his revival or resurrection in a better form. Far
from being an extinction of the divine spirit, it is only the
beginning of a purer and stronger manifestation of it. If
this explanation holds good of the custom of killing divine
kings and priests in general, it is still more obviously
applicable to the custom of annually killing the representa-
tive of the tree-spirit or spirit of vegetation in spring. For
the decay of plant life in winter is readily interpreted by
primitive man as an enfeeblement of the spirit of vegetation ;
the spirit has, he thinks, grown old and weak and must
therefore be renovated by being slain and brought to life in
a younger and fresher form. Thus the killing of the repre-
sentative of the tree-spirit in spring is regarded as a means
to promote and quicken the growth of vegetation. For the
killing of the tree -spirit is associated always (we must
suppose) implicitly, and sometimes explicitly also, with a
revival or resurrection of him in a more youthful and
vigorous form. So in the Saxon and Thiiringen custom,
after the Wild Man has been shot he is brought to life
again by a doctor ; ^ and in the Wurmlingen ceremony there
figures a Dr. Iron -Beard, who probably once played a
similar part ; certainly in another spring ceremony, which
will 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.
Resem- The points of similarity between these North European
between pcrsonages and the subject of our enquiry — the King of
these the Wood or priest of Nemi — are sufficiently striking. In
European these northern maskers we see kings, whose dress of bark
customs and leaves, along with the hut of green boughs and the
' See above, p. 208.
Nemi.
VIII THE WHITSUNTIDE MUMMERS 213
fir-trees under which they hold their court, proclaim them and the
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 the king in fact 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 every
one of these instances the life of the god-man is prolonged
on condition of his shewing, 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 in-
evitable, may for the present be postponed. With regard
to flight it is noticeable that flight figured conspicuously both
in the legend and in the practice of the King of the Wood.
He had to be a runaway slave in memory of the flight of
Orestes, the traditional founder of the worship ; hence the
Kings of the Wood are described by an ancient writer as
" both strong of hand and fleet of foot." ^ Perhaps if we
knew the ritual of the Arician grove fully we might find that
the king was allowed a chance for his life by flight, like his
Bohemian brother. I have already conjectured that the
annual flight of the priestly king at Rome {regifugium) was
at first a flight of the same kind ; in other words, that he
was originally one of those divine kings who are either put
to death after a fixed period or allowed to prove by the
strong hand or the fleet foot that their divinity is vigorous
and unimpaired.^ One more point of resemblance may be
noted between the Italian King of the Wood and his northern
counterparts. In Saxony and Thliringen the representative
of the tree-spirit, after being killed, is brought to life again
by a doctor. This is exactly what legend affirmed to have
' Ovid, Fasti, iii. 271.
2 See The Magic Art and the EvohUion of Kings, ii. 308 sqq.
214
THE KILLING OF THE TREE-SPIRIT
CHAP.
happened to the first King of the Wood at Nemi, Hippolytus
or Virbius, who after he had been killed by his horses was
restored to life by the physician Aesculapius.^ Such a
legend tallies well with the theory that the slaying of the
King of the Wood was only a step to his revival or resurrec-
tion in his successor.
The mock
killing of
the leaf-
clad mum-
mers is
probably a
substitute
for an old
custom of
killing
them in
earnest.
Substitu-
tion of
mock
human
sacrifices
for real
ones.
8 2. Mock Human Sacrifices
In the preceding discussion it has been assumed that
the mock killing of the Wild Man and of the King in
North European folk-custom is a modern substitute for
an ancient custom of killing them in earnest. Those who
best know the tenacity of life possessed by folk -custom
and its tendency, with the growth of civilisation, to dwindle
from solemn ritual into mere pageant and pastime, will
be least likely to question the truth of this assumption.
That human sacrifices were commonly offered by the
ancestors of the civilised races of North Europe, Celts,
Teutons, and Slavs, is certain.^ It is not, therefore, sur-
prising that the modern peasant should do in mimicry what
his forefathers did in reality. We know as a matter of
fact that in other parts of the world mock human sacrifices
have been substituted for real ones. Thus in Minahassa, a
district of Celebes, human victims used to be regularly sacri-
ficed at certain festivals, but through Dutch influence the
custom was abolished and a sham sacrifice substituted for it.
The victim was seated in a chair and all the usual prepara-
tions were made for sacrificing him, but at the critical
moment, when the chief priest had heaved up his flashing
swords (for he wielded two of them) to deal the fatal stroke,
his assistants sprang forward, their hands wrapt in cloths, to
grasp and arrest the descending blades. The precaution was
necessary, for the priest was wound up to such a pitch of
excitement that if left alone he might have consummated
* See The Magic Art and the Evolu-
tion of Kings, i. 20.
2 Caesar, Bell. Gall. vi. l6 ; Adam
of Bremen, Descriptio Insnlarum
Aquiloiiis, 27 (Migne's Patrologia
Latina, cxlvi. col. 644) ; Olaus Mag-
nus, De gentium septrionalium variis
conditionibus, iii. 7 ; J. Grimm,
Deutsche Mythologie,^ i. 35 sqq. ; F.
J. Mone, Geschichte des nordischen
Heidenthums, i. 69, iig, 120, 149,
187 sq.
vni MOCK HUMAN SACRIFICES 215
the sacrifice. Afterwards an effigy, made out of the stem of
a banana-tree, was substituted for the human victim ; and
the blood, which might not be wanting, was supplied by
fowls.^ Near the native town of Luba, in western Busoga,
a district of central Africa, there is a sacred tree of the
species known as Parinarium. Its glossy white trunk shoots
up to a height of a hundred feet before it sends out branches.
The tree is surrounded by small fetish huts and curious
arcades. Once when the dry season was drawing to an end
and the new crops were not yet ripe, the Basoga suffered
from hunger. So they came to the sacred tree in canoes, of
which the prows were decked with wreaths of yellow acacia
blossom and other flowers. Landing on the shore they
stripped themselves of their clothing and wrapped ropes
made of green creepers and leaves round their arms and
necks. At the foot of the tree they danced to an accompani-
ment of song. Then a little girl, about ten years old, was
brought and laid at the base of the tree as if she were to be
sacrificed. Every detail of the sacrifice was gone through in
mimicry. A slight cut was made in the child's neck, and
she was then caught up and thrown into the lake, where a
man stood ready to save her from drowning. By native
custom the girl on whom this ceremony had been performed
was dedicated to a life of perpetual virginity.^ Captain
Bourke was informed by an old chief that the Indians of
Arizona used to offer human sacrifices at the Feast of Fire
when the days are shortest. The victim had his throat
cut, his breast opened, and his heart taken out by one
of the priests. This custom was abolished by the Mexicans,
but for a long time afterwards a modified form of it was
secretly observed as follows. The victim, generally a young
man, had his throat cut, and blood was allowed to flow
freely; but the medicine -men sprinkled "medicine" on
the gash, which soon healed up, and the man recovered.^
So in the ritual of Artemis at Halae in Attica, a man's
1 H. J. Tendeloo, "Verklaring van Protectorate l^oxAcm, 1902), ii. Tl^sq.
het zoogenaamd Oud-Alfoersch Teeken- The writer describes the ceremony from
schrift," Mededeelingen van wege het the testimony of an eye-witness.
NecUrlandsche Zendelinggenootschap,
xxxvi. (1892) pp. 338 sq. ' J. G. Bourke, Snake Dance of the
2 Sir H. Johnston, The Uganda Moquis of Arizona, pp. 196 sq.
2i6 THE KILLING OF THE TREE-SPIRIT chap.
Mock throat was cut and the blood allowed to gush out, but he
sacrifices, ^as not killed.^ At the funeral of a chief in Nias slaves
are sacrificed ; a little of their hair is cut off, and then they
are beheaded. The victims are generally purchased for the
purpose, and their number is proportioned to the wealth and
power of the deceased. But if the number required is
excessively great or cannot be procured, some of the chiefs
own slaves undergo a sham sacrifice. They are told, and
believe, that they are about to be decapitated ; their heads
are placed on a log and their necks struck with the back of
a sword. The fright drives some of them crazy.^ When a
Hindoo has killed or ill-treated an ape, a bird of prey of
a certain kind, or a cobra capella, in the presence of the
worshippers of Vishnu, he must expiate his offence by the
pretended sacrifice and resurrection of a human being. An
incision is made in the victim's arm, the blood flows, he
grows faint, falls, and feigns to die. Afterwards he is
brought to life by being sprinkled with blood drawn from
the thigh of a worshipper of Vishnu. The crowd of spec-
tators is fully convinced of the reality of this simulated
death and resurrection.^ The Malayans, a caste of
Southern India, act as devil dancers for the purpose of
exorcising demons who have taken possession of people.
One of their ceremonies, " known as ucchaveli, has several
forms, all of which seem to be either survivals, or at least
imitations of human sacrifice. One of these consists of a
mock living burial of the principal performer, who is placed
in a pit, which is covered with planks, on the top of which
a sacrifice is performed, with a fire kindled with jack wood
{Artocarpus integrifolia) and a plant called erinna. In
another variety, the Malayan cuts his left forearm, and
smears his face with the blood thus drawn." * In Samoa,
where every family had its god incarnate in one or more
species of animals, any disrespect shewn to the worshipful
1 YMi\yi&ss.,IphigeniainTaur.\\^?i (Milan, 1890), pp. 282 j-j.
sqq. ^ J. A. Dubois, Mmurs, institutions
^ J. T. Nieuwenhuisen en H. C. B. et cirimonies des peuples de TInde
von Rosenberg, "Verslag omtrent het (Paris, 1825), i. 151 sq.
eiland Nias," Verhandelingen van het ^ E. Thurston, Castes and Tribes
Batav. Genootschap van Kunsten en of Southern India (Madras, 1909),
Wetenschappen, xxx. (1863) p. 43 ; iv. 437, quoting Mr. A. R. Loftus-
E. Modigliani, Un Viaggio a Nias Tottenham.
vni MOCK HUMAN SACRIFICES 217
animal, either by members of the kin or by a stranger in
their presence, had to be atoned for by pretending to
bake one of the family in a cold oven as a burnt sacrifice
to appease the wrath of the offended god. For example,
if a stranger staying in a household whose god was
incarnate in cuttle-fish were to catch and cook one of
these creatures, or if a member of the family had been
present where a cuttle-fish was eaten, the family would
meet in solemn conclave and choose a man or woman to
50 and lie down in a cold oven, where he would be covered
over with leaves, just as if he were really being baked.
While this mock sacrifice was being carried out the family
prayed : " O bald-headed Cuttle-fish ! forgive what has been
done, it was all the work of a stranger." If they had not
thus abased themselves before the divine cuttle-fish, he would
undoubtedly have come and been the death of somebody by
making a cuttle-fish to grow in his inside.^
Sometimes, as in Minahassa, the pretended sacrifice is Mock
carried out, not on a living person, but on an eiifigy. At the s"grifl°es
City of the Sun in ancient Egypt three men used to be carried out
sacrificed every day, after the priests had stripped and '° ^ ^'
examined them, like calves, to see whether they were with-
out blemish and fit for the altar. But King Amasis ordered
waxen images to be substituted for the human victims.^ An
Indian law-book, the Calica Puran, prescribes that when the
sacrifice of lions, tigers, or human beings is required, an
image of a lion, tiger, or man shall be made with butter,
paste, or barley meal, and sacrificed instead.^ Some of the
Gonds of India formerly offered human sacrifices ; they now
sacrifice straw-men, which are found to answer the purpose
just as well.* Colonel Dalton was told that in some of their
villages the Bhagats " annually make an image of a man in
wood, put clothes and ornaments on it, and present it before
the altar of a Mahddeo. The person who officiates as priest
on the occasion says : ' O Mahddeo, we sacrifice this man to
1 G. Turner, Samoa, pp. 31 sq. ; Calica Puran by W. C. Blaquiere, in
compare pp. 38, 58, 59, 69 sq., 72. Asiatick Researches, v. 376 (8vo ed.,
2 Porphyry, De abstinentia, ii. 55, London, 1807).
citing Manetho as his authority. * E. T. Dalton, Descriptive Ethno-
3 "The Rudhiradhyaya, or san- logy of Bengal (Calcutta, 1872), p.
guinary chapter," translated from the 2S1.
2l8
THE KILLING OF THE TREE-SPIRIT
CHAP.
Mock
human
sacrifices
carried
out in
effigy.
you according to ancient customs. Give us rain in due
season, and a plentiful harvest' Then with one stroke of
the axe the head of the image is struck off, and the body is
removed and buried."^ Formerly, when a Siamese army
was about to take the field a condemned criminal represent-
ing the enemy was put to death, but a humane king caused
a puppet to be substituted for the man. The effigy is felled
by the blow of an axe, and if it drops at the first stroke, the
omen is favourable.^ In the East Indian island of Siaoo or
Siauw, one of the Sangi group, a child stolen from a neigh-
bouring island used to be sacrificed every year to the spirit
of a volcano in order that there might be no eruption. The
victim was slowly tortured to death in the temple by a
priestess, who cut off the child's ears, nose, fingers, and so
on, then consummated the sacrifice by splitting open the
breast. The spectacle was witnessed by hundreds of people,
and feasting and cock-fighting went on for nine days after-
wards. In course of time the annual human victim was
replaced by a wooden puppet, which was cut to pieces in the
same manner.^ The Kayans of Borneo used to kill slaves
at the death of a chief and nail them to the tomb, in order
that they might accompany the chief on his long journey to
the other world and paddle the canoe in which he must
travel. This is no longer done, but instead they put up a
wooden figure of a man at the head and another of a woman
at the foot of the chiefs coffin as it lies in state before the
funeral. And a small wooden image of a man is usually fixed
on the top of the tomb to row the canoe for the dead chief.*
In ancient times human sacrifices used to be offered at
the graves of Mikados and princes of Japan, the personal
attendants of the deceased being buried alive within the
precincts of the tomb. But a humane emperor ordered
that clay images should thenceforth be substituted for live
men and women. One of these images is now in the
1 E. T. Dalton, of. cit. pp. 258
sq.
^ Mgr. Bruguiere, in Annales de
V Association de la Propagation de la
Foi, V. (1831) p. 201.
2 B. C. A. J. van Dinter, "Eenige
geographische en ethnographische
aanteekeningen betreffende het eiland
Siaoe," Tijdschrift voor Indische Taal-
Land- en Volkenkunde, xli. (1899) p.
379-
* Ch. Hose and W. McDougall,
"The Relations between Men and
Animals in Sarawak," Journal of the
Anthropological Institute, xxxi. (1901)
p. 208.
VIII MOCK HUMAN SACRIFICES 219
British Museum.^ The Toboongkoos of central Celebes,
who are reported still to carry home as trophies the heads
of their slain enemies, resort to the following cure for
certain kinds of sickness. The heathen priestess cuts the
likeness of a human head out of the sheath of a sago-leaf
and sets it up on three sticks in the courtyard of the
house. The patient, arrayed in his or her best clothes, is
theri brought down into the court and remains there while
women dance and sing round the artificial head, and men
perform sham fights with shield, spear, and bow, just as
they did, or perhaps still do, when they have brought back
a human head from a raid. After that the sick man
is taken back to the house, and an improvement in his
health is confidently expected.^ In this ceremony the sham
head is doubtless a substitute for a real one.
With these mock sacrifices of human lives we may Mimic
compare mimic sacrifices of other kinds. In southern India, =^<="fi;=^=
'^ _ 'of various
as in many parts of the world, it used to be customary to kinds,
sacrifice joints of the fingers on certain occasions. Thus Mimic
among the Morasas, when a grandchild was born in the of'^gjfggr^g
family, the wife of the eldest son of the grandfather must
have the last two joints of the third and fourth fingers of her
right hand amputated at a temple of Bhairava. The
amputation was performed by the village carpenter with a
chisel. Nowadays, the custom having been forbidden by
the English Government, the sacrifice is performed in
mimicry. Some people stick gold or silver pieces with
flour paste to the ends of their fingers and then cut or pull
them off. Others tie flowers round the fingers that used to
be amputated, and go through a pantomime of cutting the
fingers by putting a chisel on the joint and then taking it
away. Others again twist gold wires in the shape of rings
round their fingers. These the carpenter removes and
appropriates.^ In Niud or Savage Island, in the South
' W. G. Aston, Shinto (London, ^ E. Thurston, "Deformity and
1905), pp. 56 sq. Mutilation," Madras Government
2 A. C. Kruijt, "Eenige ethno- Museum, Bulletin, vol. iv. No. 3
grafische aanteekeningen omtrent de (Madras, 1903), pp. 193-196. As to
Toboengkoe en de Tomori," Mededee- the custom of sacrificing joints of
lingen van luege het Nederlandsche fingers, see my note on Fausanias, viii.
Zendelinggenoetschap, xliv. (1900) p. 34. 2, vol. iv. pp. 354 sqg. To the
222. evidence there adduced add P. J. de
220 THE KILLING OF THE TREE-SPIRIT chap.
Mimic Pacific, the following custom continued till lately to be
circum- observcd. When a boy was a few weeks old the men
cision. assembled, and a feast was made. On the village square an
awning was rigged up, and the child was laid on the ground
under it. An old man then approached it, and performed
the operation of circumcision on the infant in dumb show
with his forefinger. No child was regarded as a full-born
member of the tribe till he had been subjected to this rite.
The natives say that real circumcision was never performed
in their island ; but as it was commonly practised in Fiji,
Tonga, and Samoa, we may assume that its imitation in
Niu6 was a substitute, introduced at some time or other, for
the actual operation.^ Similarly when an adult Hindoo
joins the sect of the Daira or Mahadev Mohammedans in
Mysore, a mock rite of circumcision is performed on him
instead of the real operation. A betel leaf is wrapped
round the male member of the neophyte and the loose end
of the leaf is snipped off instead of the prepuce.^
§ 3. Burying the Carnival
It has been Thus far I have offered an explanation of the rule which
to kui"'^'^^ required that the priest of Nemi should be slain by his
animal successor. The explanation claims to be no more than
corn gods probablc ; our scanty knowledge of the custom and of its
as well as
tree-spirits. Smet, Western Missions and Mission- 20; id., xiv. (1842) pp. 68, 192; id.,
aries (New York, 1863), p. 135; G. xvii. (1845) PP- '2, 13; id., xviii.
B. Grinnell, Blackfoot Lodge Tales, pp. (1846) p. 6 ; id., xxiii. (1851) p. 314 ;
194, 258; A. d'Orbigny, L'Homme zrf. , xxxii. {i860) pp. 95 sq. ; Indian
amiricain, \\. 24; J. Williams, Nar- Antiquary, xxiv. (1895) p. 303;
rative of Missionary Enterprises in the Missions Catholiques, xxix. (1897) p.
South Sea Islands, pp. 470 sq. ; J. 90 ; Zeitschrift fiir Ethnologie, xxxii.
Mathew, Eaglehawk and Crow (Lon- (1900) p. 81. The objects of this
don and Melbourne, 1899), p. 120; mutilation were various. In ancient
A. W. Howitt, Native Tribes of South- Athens it was customary to cut off the
East Australia, pp. 746 sq. ; L. S^hand of a suicide and bury it apart
Degrandpre, Voyage h la cdte occi- from his body (Aeschines, Contra
dentate d'Afrique (Paris, 1801), ii. 93 Ctesiph. § 244, p. 193, ed. F. Franke),
sq. ; Dudley Kidd, The Essential perhaps to prevent his ghost from
Kaffir, pp. 203, 262 sq. ; G. W. attacking the living.
Stow, Native Races of South Africa ^ Basil C. Thomson, Savage Island
(London, 1905), pp. 129, 152; Lettres (London, 1902), pp. 92 sq.
idifiantes et curieuses, Nouvelle Edi- ^ E. Thurston, Ethnographic Notei
tion, ix. 369, xii. 371 ; Annates de la in Southern India (Madras, 1906),
Propagation de la Foi, xiii. {1841) p. p. 390.
VIII BURYING THE CARNIVAL 221
history forbids it to be more. But its probability will be
augmented in proportion to the extent to which the motives
and modes of thought which it assumes can be proved to
have operated in primitive society. Hitherto the god with
whose death and resurrection we have been chiefly concerned
has been the tree-god. But if I can shew that the custom
of killing the god and the belief in his resurrection originated,
or at least existed, in the hunting and pastoral stage of
society, when the slain god was an animal, and that it
survived into the agricultural stage, when the slain god was
the corn or a human being representing the corn, the
probability of my explanation will have been considerably
increased. This I shall attempt to do in the sequel, and in
the course of the discussion I hope to clear up some
obscurities which still remain, and to answer some
objections which may have suggested themselves to the
reader.
We start from the point at which we left off — the spring customs
customs of European peasantry. Besides the ceremonies °l^ i^ufymg
already described there are two kindred sets of observances Carnival
in which the simulated death of a divine or supernatural f^f o^"^"
being is a conspicuous feature. In one of them the being Death.
whose death is dramatically represented is a personification
of the Carnival ; in the other it is Death himself The
former ceremony falls naturally at the end of the Carnival,
either on the last day of that merry season, namely
Shrove Tuesday, or on the first day of Lent, namely
Ash Wednesday. The date of the other ceremony — the
Carrying or Driving out of Death, as it is commonly called
— is not so uniformly fixed. Generally it is the fourth
Sunday in Lent, which hence goes by the name of Dead
Sunday ; but in some places the celebration falls a week
earlier, in others, as among the Czechs of Bohemia, a week
later, while in certain German /illages of Moravia it is held
on the first Sunday after Easter. Perhaps, as has been
suggested, the date may originally have been variable,
depending on the appearance of the first swallow or some
other herald of the spring. Some writers regard the
ceremony as Slavonic in its origin. Grimm thought it was
a festival of the New Year with the old Slavs, who began
222
THE KILLING OF THE TREE-SPIRIT
CHAP.
Effigy of
the Carni-
val burnt
at Frosi-
none in
Lalium.
their year in March.-' We shall first take examples of the
mimic death of the Carnival, which always falls before
the other in the calendar.
At Frosinone, in Latium, about half-way between Rome
and Naples, the dull monotony of life in a provincial Italian
town is agreeably broken on the last day of the Carnival by
the ancient festival known as the Radica. About four
o'clock in the afternoon the town band, playing lively tunes
and followed by a great crowd, proceeds to the Piazza del
Plebiscite, where is the Sub-Prefecture as well as the rest
of the Government buildings. Here, in the middle of the
square, the eyes of the expectant multitude are greeted by
the sight of an immense car decked with many-coloured
festoons and drawn by four horses. Mounted on the car
is a huge chair, on which sits enthroned the majestic figure
of the Carnival, a man of stucco about nine feet high with a
rubicund and smiling countenance. Enormous boots, a tin
helmet like those which grace the heads of officers of the
Italian marine, and a coat of many colours embellished with
strange devices, adorn the outward man of this stately
personage. His left hand rests on the arm of the chair,
while with his right he gracefully salutes the crowd, being
moved to this act of civility by a string which is pulled by
a man who modestly shrinks from publicity under the mercy-
seat. And now the crowd, surging excitedly round the
car, gives vent to its feelings in wild cries of joy, gentle
and simple being mixed up together and all dancing furiously
the Saltarello. A special feature of the festival is that
every one must carry in his hand what is called a radica
(" root "), by which is meant a huge leaf of the aloe or rather
the agave. Any one who ventured into the crowd without
' J, Grimm, Deutsche Mythologie,* ii.
645 ; K. Haupt, Sagenbuch derLausitz,
ii. 58 ; Reinsberg - Duringsfeld, Fest-
Kalender aus BShmen, pp. 86 sq, ; id. ,
Dasfestlickejahr, pp. "JT sq.; Bavaria,
Landes- undVolkskunde des Konigreicks
Bayern, iii. 958 sq. ; Sepp, Die
Religion der alien Deutschen (Munich,
1890), pp. 67 sq.; W. Miiller, Beitrdge
xur Volkskunde der Deutschen in
Mdhren (Vienna and Olmutz, 1893),
pp. 258, 353. The fourth Sunday in
Lent is also known as Mid -Lent,
because it falls in the middle of Lent,
or as Laetare from the first word of the
liturgy for that day. In the Roman
calendar it is the Sunday of the Rose
(Domenica rosae), because on that day
the Pope consecrates a golden rose,
which he presents to some royal lady.
In one German village of Transylvania
the Carrying out of Death takes place
on Ascension Day. See below, pp.
248 sq.
viii BURYING THE CARNIVAL 223
such a leaf would be unceremoniously hustled out of it,
unless indeed he bore as a substitute a large cabbage at the
end of a long stick or a bunch of grass curiously plaited.
When the multitude, after a short turn, has escorted the slow-
moving car to the gate of the Sub-Prefecture, they halt, and
the car, jolting over the uneven ground, rumbles into the
courtyard. A hush now falls on the crowd, their subdued
voices sounding, according to the description of one who has
heard them, like the murmur of a troubled sea. All eyes
are turned anxiously to the door from which the Sub-Prefect
himself and the other representatives of the majesty of the
law are expected to issue and pay their homage to the hero
of the hour. A few moments of suspense and then a storm
of cheers and hand-clapping salutes the appearance of the
dignitaries, as they file out and, descending the staircase,
take their place in the procession. The hymn of the
Carnival is now thundered out, after which, amid a deafening
roar, aloe leaves and cabbages are whirled aloft and descend
impartially on the heads of the just and the unjust, who
lend fresh zest to the proceedings by engaging in a free
fight. When these preliminaries have been concluded to the
satisfaction of all concerned, the procession gets under weigh. •
The rear is brought up by a cart laden with barrels of wine
and policemen, the latter engaged in the congenial task of
serving out wine to all who ask for it, while a most inter-
necine struggle, accompanied by a copious discharge of yells,
blows, and blasphemy, goes on among the surging crowd
at the cart's tail in their anxiety not to miss the glorious
opportunity of intoxicating themselves at the public expense.
Finally, after the procession has paraded the principal streets
in this majestic manner, the effigy of Carnival is taken to
the middle of a public square, stripped of his finery, laid
on a pile of wood, and burnt amid the cries of the multitude,
who thundering out once more the song of the Carnival
fling their so-called " roots " on the pyre and give themselves
up without restraint to the pleasures of the dance.-'
1 G. Targioni - Tozzetti, Saggio di night on Shrove Tuesday 1878. See
novelline, canti ed usanze popolari G. Pitr6, Usi e costumi, credenze e
della Ciociaria (Palermo, 1 891), pp. pregiudizi del popolo siciUano,\. 117-
89-95. At Palermo an effigy of the 119; G. Trade, Das Heidentum in
Carnival (Nannu) was burnt at mid- der rbmischen Kirche, iii. II, note*.
224
THE KILLING OF THE TREE-SPIRIT
CHAP.
Burying
the Carni-
val in the
Abruzzi.
In the Abruzzi a pasteboard figure of the Carnival is
carried by four grave-diggers with pipes in their mouths and
bottles of wine slung at their shoulder-belts. In front walks
the wife of the Carnival, dressed in mourning and dissolved
in tears. From time to time the company halts, and while
the wife addresses the sympathising public, the grave-diggers
refresh the inner man with a pull at the bottle. In the open
square the mimic corpse is laid on a pyre, and to the roll of
drums, the shrill screams of the women, and the gruffer
cries of the men a light is set to it. While the figure burns,
chestnuts are thrown about among the crowd. Sometimes
the Carnival is represented by a straw-man at the top of a
pole which is borne through the town by a troop of
mummers in the course of the afternoon. When evening
comes on, four of the mummers hold out a quilt or sheet
by the corners, and the figure of the Carnival is made to
tumble into it. The procession is then resumed, the
performers weeping crocodile tears and emphasising the
poignancy of their grief by the help of saucepans and dinner
bells. Sometimes, again, in the Abruzzi the dead Carnival
is personified by a living man who lies in a coffin, attended
by another who acts the priest and dispenses holy water in
great profusion from a bathing tub.^ In Malta the death of
the Carnival used to be mourned by women on the last day
of the merry festival. Clad from head to foot in black
mantles, they carried through the streets of the city the linen
efifigy of a corpse, stuffed with straw or hay and decked with
leaves and oranges. As they carried it, they chanted dirges,
^ A. de Nino, Usi e costumi abruz-
zesi, ii. 1 98-200. The writer omits to
mention the date of these celebrations.
No doubt it is either Shrove Tuesday
or Ash Wednesday. Compare G.
Finamore, Credeme, usi e costumi
abruzzesi (Palermo, 1890), p. iii.
In some parts of Piedmont an effigy
of Carnival is burnt on the evening of
Shrove Tuesday ; in others they set
fire to tall poplar trees, which, stript
of their branches and surmounted by
banners, have been set up the day
before in public places. These trees
go by the name of Scarli. See G. di
Giovanni, Usi, credenze e fregiudizi
del Ca«awej« (Palermo, 1889), pp. 161,
164 sq. For other accounts of the
ceremony of the death of the Carnival,
represented either by a puppet or a
living person, in Italy and Sicily, see
G. Pitre, Usi e costumi, credenze e
pregiudizi del popolo siciliano, i. 96-
100 ; G. Amalfi, Tradizioni ed usi
nella Penisola Sorrentina (Palermo
1890), pp. 40, 42. It has been
rightly observed by Pitr^ (op. cit.
p. 96), that the personification of
the Carnival is doubtless the lineal
descendant of some mythical person-
age of remote Greek and Roman
antiquity.
VIII BURYING THE CARNIVAL 225
stopping after every verse to howl like professional mourners.
The custom came to an end about the year 1737.^
At Lerida, in Catalonia, the funeral of the Carnival was Burial of
witnessed by an English traveller in 1877. On the^j^j^™''
last Sunday of the Carnival a grand procession of infantry, Lerfda in
cavalry, and maskers of many sorts, some on horseback and ^^'"'
some in carriages, escorted the grand car of His Grace Pau
Pi, as the effigy was called, in triumph through the principal
streets. For three days the revelry ran high, and then at
midnight on the last day of the Carnival the same procession
again wound through the streets, but under a different aspect
and for a different end. The triumphal car was exchanged
for a hearse, in which reposed the effigy of his dead Grace :
a troop of maskers, who in the first procession had played
the part of Students of Folly with many a merry quip and
jest, now, robed as priests and bishops, paced slowly along
holding aloft huge lighted tapers and singing a dirge. All
the mummers wore crape, and all the horsemen carried
blazing flambeaux. Down the high street, between the
lofty, many-storeyed and balconied houses, where every
window, every balcony, every housetop was crammed with
a dense mass of spectators, all dressed and masked in
fantastic gorgeousness, the procession took its melancholy
way. Over the scene flashed and played the shifting cross-
lights and shadows from the moving torches : red and blue
Bengal lights flared up and died out again ; and above the
trampling of the horses and the measured tread of the
marching multitude rose the voices of the priests chanting
the requiem, while the military bands struck in with the
solemn roll of the muffled drums. On reaching the principal
square the procession halted, a burlesque funeral oration
was pronounced over the defunct Pau Pi, and the lights
were extinguished. Immediately the devil and his angels
darted from the crowd, seized the body and fled away with
it, hotly pursued by the whole multitude, yelling, screaming,
and cheering. Naturally the fiends were overtaken and
dispersed ; and the sham corpse, rescued from their clutches,
was laid in a grave that had been made ready for its
* R. Wiinsch, Das Fruhlingsfest 29 sq. , quoting Ciantar's supplements
i&r Insel Malta (Leipsic, 1902), pp. to Abelas's Malta illustrata.
PT. Ill Q
326 THE KILLING OF THE TREE-SPIRIT chap.
reception. Thus the Carnival of 1877 at Lerida died and
was buried.^
Funeral A Ceremony of the same sort is observed in Provence on
Ca^nh-ai ^sh Wednesday. An effigy called Caramantran, whimsically
in France, attired, is drawn in a chariot or borne on a litter, accom-
panied by the populace in grotesque costumes, who carry
gourds full of wine and drain them with all the marks, real
or affected, of intoxication. At the head of the procession
are some men disguised as judges and barristers, and a tall
gaunt personage who masquerades as Lent ; behind them
follow young people mounted on miserable hacks and attired
as mourners who pretend to bewail the fate that is in store
for Caramantran. In the principal square the procession
halts, the tribunal is constituted, and Caramantran placed
at the bar. After a formal trial he is sentenced to death
amid the groans of the mob ; the barrister who defended
him embraces his client for the last time : the officers of
justice do their duty : the condemned is set with his back to
a wall and hurried into eternity under a shower of stones.
The sea or a river receives his mangled remains.^ At Lussac
in the department of Vienne young people, attired in long
mourning robes and with woebegone countenances, carry an
effigy down to the river on Ash Wednesday and throw it
into the river, crying, " Carnival is dead ! Carnival is dead ! " ^
Throughout nearly the whole of the Ardennes it was and
still is customary on Ash Wednesday to burn an effigy which
is supposed to represent the Carnival, while appropriate verses
are sung round about the blazing figure. Very often an
attempt is made to fashion the effigy in the likeness of the
husband who is reputed to be least faithful to his wife of
any in the village. As might perhaps have been anticipated,
the distinction of being selected for portraiture under these
painful circumstances has a slight tendency to breed domestic
jars, especially when the portrait is burnt in front of the house
1 J. S. Campion, On Foot in Spain " Lent entering." It is said that the
(London, 1879), pp. 291-295. effigy of Caramantran is sometimes
2 A. de Nore, Coutumes, mythes et burnt (E. Cortet, Essai sur les fites
traditions des provinces de France religieuses, Paris, 1867, p. 107).
(Paris and Lyons, 1846), pp. 37 sq.
The name Caramantran is thought to ' L. Pineau, Folk - lore du Poitou
be compounded of carime entrant, (Paris, 1892), p. 493.
VIII BURYING THE CARNIVAL 227
of the gay deceiver whom it represents, while a powerful
chorus of caterwauls, groans, and other melodious sounds
bears public testimony to the opinion which his friends and
neighbours entertain of his private virtues. In some villages Execution
of the Ardennes a young man of flesh and blood, dressed up xuesday^
in hay and straw, used to act the part of Shrove Tuesday in the
{Mardi Gras), as the personification of the Carnival is often and^°°^
called in France after the last day of the period which he Franche-
personates. He was brought before a mock tribunal, and
being condemned to death was placed with his back to
a wall, like a soldier at a military execution, and fired at
with blank cartridges. At Vrigne-aux-Bois one of these
harmless buffoons, named Thierry, was accidentally killed
by a wad that had been left in a musket of the firing-party.
When poor Shrove Tuesday dropped under the fire, the
applause was loud and long, he did it so naturally ; but
when he did not get up again, they ran to him and found
him a corpse. Since then there have been no more of these
mock executions in the Ardennes.^ In Franche-Comtd
people used to make an effigy of Shrove Tuesday on Ash
Wednesday, and carry it about the streets to the accompani-
ment of songs. Then they brought it to the public square,
where the offender was tried in front of the town -hall.
Judges muffled in old red curtains and holding big books in
their hands pronounced sentence of death. The mode of
execution varied with the place. Sometimes it was burning,
sometimes drowning, sometimes decapitation. In the last
case the effigy was provided with tubes of blood, which
spouted gore at the critical moment, making a profound
impression on the minds of children, some of whom wept
bitterly at the sight. Meantime the onlookers uttered
piercing cries and appeared to be plunged in the deepest
grief. The proceedings generally wound up in the evening
with a ball, which the young married people were obliged
to provide for the public entertainment ; otherwise their
slumbers were apt to be disturbed by the discordant notes of
a cat's concert chanted under their windows.^
* A. Meyrac, Traditions, Ugendes et Tuesday or the Carnival is pretty
contes des Ardennes (Charleville, 1890), general in France,
p. 63. According to the writer, the ^ ch. Beauquier, Les Mois en
custom of burning an effigy of Shrove Franche-Comti (Paris, 1900), p. 30.
228 THE KILLING OF THE TREE-SPIRIT chap.
Burial of In Normandy on the evening of Ash Wednesday it used
TuTsdly in ^o be the custom to hold a celebration called the Burial of
Normandy. Shrovc Tuesday. A squalid effigy scantily clothed in rags,
a battered old hat crushed down on his dirty face, his great
round paunch stuffed with straw, represented the disreputable
old rake who after a long course of dissipation was now
about to suffer for his sins. Hoisted on the shoulders of a
sturdy fellow, who pretended to stagger under the burden,
this popular personification of the Carnival promenaded the
streets for the last time in a manner the reverse of triumphal.
Preceded by a drummer and accompanied by a jeering rabble,
among whom the urchins and all the tag-rag and bobtail of
the town mustered in great force, the figure was carried
about by the flickering light of torches to the discordant din
of shovels and tongs, pots and pans, horns and kettles,
mingled with hootings, groans, and hisses. From time to
time the procession halted, and a champion of morality
accused the broken-down old sinner of all the excesses he
had committed and for which he was now about to be burned
alive. The culprit, having nothing to urge in his own
defence, was thrown on a heap of straw, a torch was put to
it, and a great blaze shot up, to the delight of the children
who frisked round it screaming out some old popular verses
about the death of the Carnival. Sometimes the effigy was
Burning rolled down the slope of a hill before being burnt.^ At
Tuesday at Saint- L6 the ragged effigy of Shrove Tuesday was followed
Saint-L&. by his widow, a big burly lout dressed as a woman with a
crape veil, who emitted sounds of lamentation and woe in a
stentorian voice. After being carried about the streets on a
litter attended by a crowd of maskers, the figure was thrown
into the River Vire. The final scene has been graphically
described by Madame Octave Feuillet as she witnessed it in
her childhood some fifty years ago. " My parents invited
friends to see, from the top of the tower of Jeanne Couillard,
the funeral procession passing. It was there that, quaffing
lemonade — the only refreshment allowed because of the fast
In Beauce and Perche the burning et du Perche (Paris, 1902), i. 320
or burial of Shrove Tuesday used sq.
to be represented in effigy, but the ' J. Lecoeur, Esquisses du Socage
custom has now disappeared. See Normand (Cond^-sur-Noireau, 1883-
'F . Oa&fise2i\x, Le Folk-lore de la Beauce 1887), ii. 148-150,
VIII BURYING THE CARNIVAL 229
— we witnessed at nightfall a spectacle of which I shall
always preserve a lively recollection. At our feet flowed the
Vire under its old stone bridge. On the middle of the bridge
lay the figure of Shrove Tuesday on a litter of leaves,
surrounded by scores of maskers dancing, singing, and
carrying torches. Some of them in their motley costumes
ran along the parapet like fiends. The rest, worn out with
their revels, sat on the posts and dozed. Soon the dancing
stopped, and some of the troop, seizing a torch, set fire to
the effigy, after which they flung it into the river with
redoubled shouts and clamour. The man of straw, soaked
with resin, floated away burning down the stream of the
Vire, lighting up with its funeral fires the woods on the
bank and the battlements of the old castle in which Louis XI.
and Francis I. had slept. When the last glimmer of the
blazing phantom had vanished, like a falling star, at the end
of the valley, every one withdrew, crowd and maskers alike,
and we quitted the ramparts with our guests. As we returned
home my father sang gaily the old popular song : —
' Shrove Tuesday is dead and his wife has got
His shabby pocket-handkerchief and his cracked old pot.
Sing high., sing low.
Shrove Tuesday will come back no more.'
' He will come back ! He will come back ! ' we cried warmly,
clapping our hands ; and he did come back next year, and
I think I should see him still if, after the lapse of half a
century, I returned to the land of my birth." ^
In Upper Brittany the burial of Shrove Tuesday or the Burial of
Carnival is sometimes performed in a ceremonious manner. xue°sday
Four young fellows carry a straw-man or one of their com- or the
panions, and are followed by a funeral procession. A show Brittany.
is made of depositing the pretended corpse in the grave,
after which the bystanders make believe to mourn, crying out
in melancholy tones, " Ah ! my poor little Shrove Tuesday ! "
The boy who played the part of Shrove Tuesday bears the
name for the whole year.^ At Lesneven in Lower Brittany
it was formerly the custom on Ash Wednesday to burn a
1 Madame Octave Feuillet, Quelques ' P. S^billot, Coutumes populaires de
annies de ma vie^ (Paris, 1895), pp. la Haute-Breiagne (Paris, 1886), pp.
59-61. 227 sq.
230 THE KILLING OF THE TREE-SPIRIT chap.
straw-man, covered with rags, after he had been promenaded
about the town. He was followed by a representative of
Shrove Tuesday clothed with sardines and cods' tails.^ At
Pontaven in Finist^re an effigy representing the Carnival
used to be thrown from the quay into the sea on the morning
of Ash Wednesday.^ At La Rochelle the porters and sailors
carried about a man of straw representing Shrove Tuesday,
then burned it on Ash Wednesday and flung the ashes into
the sea.^ In Saintonge and Aunis, which correspond roughly
to the modern departments of Charente, children used to
drown or burn a figure of the Carnival on the morning of
Ash Wednesday.* The beginning of Lent in England was
formerly marked by a custom which has now fallen into
disuse. A figure, made up of straw and cast-off clothes,
was drawn or carried through the streets amid much noise
and merriment ; after which it was either burnt, shot at, or
thrown down a chimney. This image went by the name of
Jack o' Lent, and was by some supposed to represent Judas
Iscariot.^
Buryingthe A Bohemian form of the custom of " Burying the Car-
Germlny" "ival " has been already described.^ The following Swabian
^"d^ form is obviously similar. In the neighbourhood of Tubingen
on Shrove Tuesday a straw-man, called the Shrovetide Bear,
is made up ; he is dressed in a pair of old trousers, and a
fresh black - pudding or two squirts filled with blood are
inserted in his neck. After a formal condemnation he is
beheaded, laid in a coffin, and on Ash Wednesday is buried
in the churchyard. This is called " Burying the Carnival." ^
Amongst some of the Saxons of Transylvania the Carnival
is hanged. Thus at Braller on Ash Wednesday or Shrove
Tuesday two white and two chestnut horses draw a sledge
on which is placed a straw-man swathed in a white cloth ;
' A. de Nore, Couiumes, mythes et Ash Wednesday in France, see further
traditions des Provinces de France, p. Berenger-Fferaud, Superstitions et sur-
206. vivances, iv. 52 sq*
2 P. Sebillot, Le Folk-lore de France, ^ T. F. Thiselton Dyer, British
ii. (Paris, 1905) p. 170. Popular Customs (London, 1876), p. ■
3 P. SAillot, l.c. 93.
* J. L. M. Nogues, Les Mceurs ^ See above, p. 209.
d'autrefois en Saintonge et en Aunis ^ E. Meier, Deutsche Sagen, Sitten
(Saintes, 1891), p. 60. As to the trial und Gebrduche aus Schwaben, p.
and condemnation of the Carnival on 371.
Austria.
VIII BURYING THE CARNIVAL 231
beside him is a cart-wheel which is kept turning round.
Two lads disguised as old men follow the sledge lamenting.
The . rest of the village lads, mounted on horseback and
decked with ribbons, accompany the procession, which is
headed by two girls crowned with evergreen and drawn in a
waggon or sledge. A trial is held under a tree, at which
lads disguised as soldiers pronounce sentence of death. The
two old men try to rescue the straw-man and to fly with
him, but to no purpose ; he is caught by the two girls and
handed over to the executioner, who hangs him on a tree.
In vain the old men try to climb up the tree and take him
down ; they always tumble down, and at last in despair they
throw themselves on the ground and weep and howl for the
hanged man. An official then makes a speech in which he
declares that the Carnival was condemned to death because
he had done them harm, by wearing out their shoes and
making them tired and sleepy.-' At the " Burial of Carnival "
in Lechrain, a man dressed as a woman in black clothes is
carried on a litter or bier by four men ; he is lamented over
by men disguised as women in black clothes, then thrown
down before the village dung -heap,' drenched with water,
buried in the dung-heap, and covered with straw.^ Similarly
in Schorzingen, near Schomberg, the " Carnival (Shrovetide)
Fool " was carried all about the village on a bier, preceded
by a man dressed in white, and folfowed by a devil who was
dressed in black and carried chains, which he clanked. One
of the train collected gifts. After the procession the Fool
was buried under straw and dung.' In Rottweil the " Car-
nival Fool " is made drunk on Ash Wednesday and buried
under straw amid loud lamentation.* In Wurmlingen the
Fool is represented by a young fellow enveloped in straw,
who is led about the village by a rope as a " Bear " on Shrove
Tuesday and the preceding day. He dances to the flute.
Then on Ash Wednesday a straw-man is made, placed on a
trough, carried out of the village to the sound of drums and
1 J. Haltrich, Zur Volkskunde der ' E. Meier, Deutsche Sagen, Sitten
Siebenbiirger Sachsen (Vienna, 1885), und Gebrduche aus Schwabm, p. 374 ;
pp. 284 sq. compare A. Birlinger, Volksthiimliches
2 K. von Leoprechting, Aus dem aus Schwaben (Freiburg im Breisgau,
Lechrain, pp. 162 sqq. ; W. Mann- 1861-1862), ii. pp. 54 j^?., § 71.
hardt, Baumkultus, p. 411. * E. Meier, op. cit. p. 372.
232 THE KILLING OF THE TREE-SPIRIT chap.
mournful music, and buried in a field.^ In Altdorf and
Weingarten on Ash Wednesday the Fool, represented by a
straw-man, is carried about and then thrown into the water
to the accbmpaniment of melancholy music. In other
villages of Swabia the part of fool is played by a live person,
who is thrown into the water after being carried about in
procession.^ At Balwe, in Westphalia, a straw-man is made
on Shrove Tuesday and thrown into the river amid rejoicings.
This is called, as usual, " Burying the Carnival." ^ At Burge-
brach, in Bavaria, it used to be customary, as a public pastime,
to hold a sort of court of justice on Ash Wednesday. The
accused was a straw-man, on whom was laid the burden of
all the notorious transgressions that had been committed in
the course of the year. Twelve chosen maidens sat in
judgment and pronounced sentence, and a single advocate
pleaded the cause of the public scapegoat. Finally the
effigy was burnt, and thus all the offences that had created a
scandal in the community during the year were symbolically
atoned for. We can hardly doubt that this custom of
burning a straw-man on Ash Wednesday for the sins of a
whole year is only another form of the custom, observed on
the same day in so many other places, of -burning an effigy
which is supposed to embody and to be responsible for all
the excesses committed during the licence of the Carnival.
Burningthe In Greece a ceremony of the same sort was witnessed at
in^Greece. Pylos by Mr. E. L. TiltoH in 1 895. On the evening of the first
day of the Greek Lent, which fell that year on the twenty-fifth
of February, an effigy with a grotesque mask for a face was
borne about the streets on a bier, preceded by a mock priest
with long white beard. Other functionaries surrounded the
bier and two torch-bearers walked in advance. The pro-
cession moved slowly to melancholy music played by a pipe
and drum. A final halt was made in the public square,
where a circular space was kept clear of the surging crowd.
Here a bonfire was kindled, and round it the priest led a wild
dance to the same droning music. When the frenzy was at
> E. Meier, op. cit. p.. 373- "• P- 13°. § 393-
^ E. Meier, op. cit. pp. 373, 374. * Bavaria, Landes- und Volkskunde
5 A. Kuhn, Sagen, Gebrduche tind des Kmigreichs Bayern, iii. 958,
Mdrchen aus Westfalen (Leipsic, 1859), note.
viii BURYING THE CARNIVAL 233
its height, the chief performer put tow on the effigy and set
fire to it, and while it blazed he resumed his mad career,
brandishing torches and tearing off his venerable beard to
add fuel to the flames.^ On the evening of Shrove Tuesday Esthonian
the Esthonians make a straw figure called metsik or " wood- '^^^°^^ °"
spirit " ; one year it is dressed with a man's coat and hat, next Tuesday.
year with a hood and a petticoat. This figure is stuck on a
long pole, carried across the boundary of the village with loud
cries of joy, and fastened to the top of a tree in the wood.
The ceremony is believed to be a protection against all kinds
of misfortune.^
Sometimes at these Shrovetide or Lenten ceremonies the Resume-
resurrection of the pretended dead person is enacted. Thus, ""acted in
in some parts of Swabia on Shrove Tuesday Dr. Iron-Beard these cere-
professes to bleed a sick man, who thereupon falls as dead to
the ground ; but the doctor at last restores him to life by
blowing air into him through a tube.* In the Harz Moun-
tains, when Carnival is over, a man is laid on a baking-trough
and carried with dirges to a grave ; but in the grave a glass
of brandy is buried instead of the man. A speech is delivered
and then the people return to the village-green or meeting-
place, where they smoke the long clay pipes which are
distributed at funerals. On the morning of Shrove Tuesday
in the following year the brandy is dug up and the festival
begins by every one tasting the spirit which, as the phrase
goes, has come to life again.*
§ 4. Carrying out Death
The ceremony of " Carrying out Death " presents much Carrying
the same features as " Burying the Carnival " ; except that Z^'^^^^x^..
the carrying out of Death is generally followed by a cere-
mony, or at least accompanied by a profession, of bringing
in Summer, Spring, or Life. Thus in Middle Franken, a
province of Bavaria, on the fourth Sunday in Lent, the
village urchins used to make a straw eiifigy of Death, which
1 Folk-lore, vi. (1895) p. 206. 3 g. Meier, op. cit. p. 374.
2 F. J. Wiedemann, Aus dem inneren
und dusseren Leben der Ehsten (St. * H. Prohle, Harzhilder (Leipsic,
Petersburg, 1876), p. 353. 1855), p. 54.
234 THE KILLING OF THE TREE-SPIRIT chap.
they carried about with burlesque pomp through the streets,
and afterwards burned with loud cries beyond the bounds.^
The Prankish custom is thus described by a writer of the
sixteenth century: "At Mid -Lent, the season when the
church bids us rejoice, the young people of my native
country make a straw image of Death, and fastening it to
a pole carry it with shouts to the neighbouring villages.
By some they are kindly received, and after being refreshed
with milk, peas, and dried pears, the usual food of that
season, are sent home again. Others, however, treat them
with anything but hospitality ; for, looking on them as
harbingers of misfortune, to wit of death, they drive them
from their boundaries with weapons and insults." ^ In the
villages near Erlangen, when the fourth Sunday in Lent
came round, the peasant girls used to dress themselves
in all their finery with flowers in their hair. Thus attired
they repaired to the neighbouring town, carrying puppets
which were adorned with leaves and covered with white
cloths. These they took from house to house in pairs,
stopping at every door where they expected to receive
something, and singing a few lines in which they announced
that it was Mid-Lent and that they were about to throw
Death into the water. When they had collected some
trifling gratuities they went to the river Regnitz and flung
the puppets representing Death into the stream. This was
done to ensure a fruitful and prosperous year; further, it was
considered a safeguard against pestilence and sudden death.^
At Nuremberg girls of seven to eighteen years of age go
through the streets bearing a little open coffin, in which is a
doll hidden under a shroud. Others carry a beech branch,
with an apple fastened to it for a head, in an open box.
They sing, " We carry Death into the water, it is well," or
" We carry Death into the water, carry him in and out
again." * In other parts of Bavaria the ceremony took
place on the Saturday before the fifth Sunday in Lent, and
the performers were boys or girls, according to the sex of
' Bavaria, Landes- und Volkskunde ^ Bavaria, Landes- und Volkskunde
des Konigreichs Bayem, iii. 958. des Konigreichs Bayem, iii. 958.
^ J. Boemus, Omnium gentium * J. Grimm, Deutsche Mythohgie,'^
mores, leges, et ritus (Paris, 1538), 11.639^17. ; W. Mannhardt,5a«OT/i«/i(««j,
p. 83. p. 412.
vin Carrying OUT DEATH 235
the last person who died in the village. The figure was
thrown into water or buried in a secret place, for example
under moss in the forest, that no one might find Death
again. Then early on Sunday morning the children went
from house to house singing a song in which they announced
the glad tidings that Death was gone.^ In some parts of
Bavaria down to 1780 it was believed that a fatal epidemic
would ensue if the custom of " Carrying out Death " were
not observed.^
In some villages of Thuringen, on the fourth Sunday of Carrying
Lent, the children used to carry a puppet of birchen twigs ^"'^jj^ -^^
through the village, and then threw it into a pool, while they Thuringen.
sang, " We carry the old Death out behind the herdsman's
old house ; we have got Summer, and Kroden's (?) power is
destroyed."^ At Debschwitz or Dobschwitz, near Gera, the
ceremony of " Driving out Death " is or was annually ob-
served on the first of March. The young people make up
a figure of straw or the like materials, dress it in old clothes,
which they have begged from houses in the village, and carry
it out and throw it into the river. On returning to the
village they break the good news to the people, and receive
eggs and other victuals as a reward. The ceremony is or
was supposed to purify the village and to protect the in-
habitants from sickness and plague. In other villages of
Thuringen, in which the population was originally Slavonic,
the carrying out of the puppet is accompanied with the
singing of a song, which begins, " Now we carry Death out
of the village and Spring into the village." * At the end of
the seventeenth and beginning of the eighteenth century the
custom was observed in Thiiringen as follows. The boys
and girls made an effigy of straw or the like materials, but
the shape of the figure varied from year to year. In one
year it would represent an old man, in the next an old
woman, in the third a young man, and in the fourth a
maiden, and the dress of the figure varied with the character
' Sepp, Die Religion der alten 1878), p. 193.
Deutschen (Munich, 1876), p. 67. * A. Witzschel, op. cit. p. 199 ;
2 Fr. Kauffmann, Balder (Strasburg, J. A. E. Kohler, Volksbrauch, Aber-
1902), p. 283. glauben, Sagen und andre alte Uber-
3 Aug. Witzschel, Sagen, Sitten lieferungen im Voigtlande (Leipsic,
und Gebrauche aus Thiiringen {yieaaa, 1867), pp. \']\ sq.
236
THE KILLING OF THE TREE-SPIRIT
CHAP.
Carrying
out Death
in Silesia.
it personated. There used to be a sharp contest as to where
the effigy was to be made, for the people thought that the
house from which it was carried forth would not be visited
with death that year. Having been made, the puppet was
fastened to a pole and carried by a girl if it represented an
old man, but by a boy if it represented an old woman.
Thus it was borne in procession, the young people holding
sticks in their hands and singing that they were driving out
Death. When they came to water they threw the effigy
into it and ran hastily back, fearing that it might jump on
their shoulders and wring their necks. They also took care
not to touch it, lest it should dry them up. On their return
they beat the cattle with the sticks, believing that this would
make the animals fat or fruitful. Afterwards they visited
the house or houses from which they had carried the image
of Death, where they received a dole of half-boiled peas.^
The custom of " Carrying out Death " was practised also in
Saxony. At Leipsic the bastards and public women used
to make a straw effigy of Death every year at Mid-Lent.
This they carried through all the streets with songs and
shewed it to the young married women. Finally they threw
it into the river Parthe. By this ceremony they professed
to make the young wives fruitful, to purify the city, and to
protect the inhabitants for that year from plague and other
epidemics.^
Ceremonies of the same sort are observed at Mid-Lent
in Silesia. Thus in many places the grown girls with the
help of the young men dress up a straw figure with women's
clothes and carry it out of the village towards the setting
sun. At the boundary they strip it of its clothes, tear it in
pieces, and scatter the fragments about the fields. This is
called " Burying Death." As they carry the image out, they
sing that they are about to bury death under an oak, that
1 Fr. Kaufifmann, Balder (Strasburg,
1902), p. 283 note, quoting J. K.
Zeumer, Laetare vulgo Todten Sonntag
(Jena, 1701), pp. 20 sqq. ; J. Grimm,
Deutsche Mythologie,^ ii. 640 sq. The
words of the song are given as '■^ So
treiben wir den todten miss" but this
must be a mistake for "So treiben wir
den Tod hinaus" as the line is given
by P. Drechsler {Sitte, Brauch und
Volksglaube in Schlesien, i. 66). In
the passage quoted the effigy is spoken
of as "mortis larva."
2 Zacharias Schneider, Leipziger
Chronik, iv. 143, cited by K. Schwenk,
Die Mythologie der Slaven (Frankfort,
1853). PP- 217 sq., and Fr. Kauft'-
mann, Balder, pp. 284 sq.
VIII CARRYING OUT DEATH 237
he may depart from the people. Sometimes the song runs
that they are bearing death over hill and dale to return no
more. In the Polish neighbourhood of Gross- Strehlitz the
puppet is called Goik. It is carried on horseback and
thrown into the nearest water. The people think that the
ceremony protects them from sickness of every sort in the
coming year. In the districts of Wohlau and Guhrau the
image of Death used to be thrown over the boundary of the
next village. But as the neighbours feared to receive the
ill-omened figure, they were on the look-out to repel it, and
hard knocks were often exchanged between the two parties.
In some Polish parts of Upper Silesia the eiifigy, representing
an old woman, goes by the name of Marzana, the goddess
of death. It is made in the house where the last death
occurred, and is carried on a pole to the boundary of the
village, where it is thrown into a pond or burnt. At Polk-
witz the custom of " Carrying out Death " fell into abeyance ;
but an outbreak of fatal sickness which followed the inter-
mission of the ceremony induced the people to resume it.^
Some of the Moravians of Silesia make three puppets on
this occasion : one represents a man, another a bride, and
the third a bridesmaid. The first is carried by the boys, the
two last by the girls. Formerly these efifigies were torn to
pieces at a brook ; now they are brought home again.^ In
this last custom two of the figures are clearly conceived as
bride and bridegroom.
In Bohemia the children go out with a straw-man, re- Carrying
presenting Death, to the end of the village, where they burn ^^^jj^ j^
it, singing Bohemia.
" Now carry we Death out of the village.
The new Summer into the village.
Welcome, dear Summer,
Green little corn." ^
At Tabor in Bohemia the figure of Death is carried out
of the town and flung from a high rock into the water, while
they sing —
1 P. Drcchsler, Sitte, Branch tend ^ F. Tetzner, "Die Tschechen und
Volksglaube in Schlesien, i. 65-71. Mahrer in Schlesien," Globus, Ixxviii.
Compare A. Peter, Volksthiimliches aus (1900) p. 340.
Osterreichisch - Schlesien (Troppau, ' J. Grimm, Deutsche Mythologie,*
1865-1867), ii. 281 sq. ii. 642.
238 THE KILLING OF THE TREE-SPIRIT chap.
" Death swims on the water.
Summer will soon be here.
We carried Death away for you.
We brought the Summer.
And do thou, O holy Marketa,
Give us u. good year
For wheat and for rye." ^
In other parts of Bohemia they carry Death to the end of
the village, singing —
" We carry Death out of the village.
And the New Year into the village.
Dear Spring, we bid you welcome.
Green grass, we bid you welcome."
Behind the village they erect a pyre, on which they burn the
straw figure, reviling and scoffing at it the while. Then they
return, singing —
" We have carried away Death,
And brought Life back.
He has taken up his quarters in the village.
Therefore sing joyous songs." ^
Carrying In somc German villages of Moravia, as in Jassnitz and
°^MorTviI. Seitendorf, the young folk assemble on the third Sunday in
Lent and fashion a straw-man, who is generally adorned
with a fur cap and a pair of old leathern hose, if such are to
be had. The effigy is then hoisted on a pole and carried
by the lads and lasses out into the open fields. On the
way they sing a song, in which it is said that they are
carrying Death away and bringing dear Summer into the
house, and with Summer the May and the flowers. On
reaching an appointed place they dance in a circle round
the effigy with loud shouts and screams, then suddenly rush
at it and tear it to pieces with their hands. Lastly, the
pieces are thrown together in a heap, the pole is broken, and
fire is set to the whole. While it burns the troop dances
merrily round it, rejoicing at the victory won by Spring ;
and when the fire has nearly died out they go to the house-
holders to beg for a present of eggs wherewith to hold a
1 Reinsberg-Dliringsfeld, Fest-Kalender aus Bohmen, pp. 90 sq.
2 Ibid. p. 91.
VIII CARRYING OUT DEATH 239
feast, taking care to give as a reason for the request that
they have carried Death out and away.^
The preceding evidence shews that the effigy of Death is The effigy
often regarded with fear and treated with marks of hatred feared^lnd
and abhorrence. Thus the anxiety of the villagers to transfer abhorred.
the figure from their own to their neighbours' land, and the
reluctance of the latter to receive the ominous guest, are
proof enough of the dread which it inspires. Further, in
Lusatia and Silesia the puppet is sometimes made to look
in at the window of a house, and it is believed that some
one in the house will die within the year unless his life is
redeemed by the payment of money .^ Again, after throwing
the effigy away, the bearers sometimes run home lest Death
should follow them, and if one of them falls in running, it is
believed that he will die within the year.' At Chrudim, in
Bohemia, the figure of Death is made out of a cross, with a
head and mask stuck at the top, and a shirt stretched out
on it. On the fifth Sunday in Lent the boys take this
effigy to the nearest brook or pool, and standing in a line
throw it into the water. Then they all plunge in after it ; but
as soon as it is caught no one more may enter the water. The
boy who did not enter the water or entered it last will die
within the year, and he is obliged to carry the Death back
to the village. The effigy is then burned.* On the other
hand, it is believed that no one will die within the year in
the house out of which the figure of Death has been
carried ; ® and the village out of which Death has been
driven is sometimes supposed to be protected against sickness
and plague.^ In some villages of Austrian Silesia on the
Saturday before Dead Sunday an &^gY is made of old
clothes, hay, and straw, for the purpose of driving Death out
of the village. On Sunday the people, armed with sticks
' W. Miiller, Beitrdge zur Volks- P. Drechsler, op. cit. i. 70. See also
kunde der Deutschen in Mdhren above, p. 236.
(Vienna and Olmiitz, 1893), pp. 353- * Th. Vemaleken, Mythen und
355. Brauche des Volkes in Osterreich
2 J. Grimm, Deutsche Mytholagie,^ (Vienna, 1859), pp. 294 sq.; Reins-
ii. 644; K. Haupt, Sagenbuch der berg-Duringsfeld, Fest- Kalender aus
Lausitz (Leipsic, 1862-1863), ii. 55; Bohmen, p. 90.
P. Drechsler, Sitte, Brauch und Volks- * See above, p. 236.
glaube in Schlesien, i. 70 sq. ^ See above, pp. 234, 235, 236,
3 J. Grimm, op. cit. ii. 640, 643 ; 237.
240 THE KILLING OF THE TREE-SPIRIT chap.
and straps, assemble before the house where the figure is
lodged. Four lads then draw the effigy by cords through
the village amid exultant shouts, while all the others beat it
with their sticks and straps. On reaching a field which
belongs to a neighbouring village they lay down the figure,
cudgel it soundly, and scatter the fragments over the field.
The people believe that the village from which Death has
been thus carried out will be safe from any infectious disease
for the whole year.^ In Slavonia the figure of Death is
cudgelled and then rent in two.^ In Poland the effigy,
made of hemp and straw, is flung into a pool or swamp
with the words " The devil take thee." ^
S 5. Sawing the Old Woman
Sawing The custom of " Sawing the Old Woman," which is or
Woman at *^sed to be obscrvcd in Italy, France, and Spain on the fourth
Mid-Lent Sunday in Lent, is doubtless, as Grimm supposes, merely
^ ^' another form of the custom of " Carrying out Death." A
great hideous figure representing the oldest woman of the
village was dragged out and sawn in two, amid a prodigious
noise made with cow-bells, pots and pans, and so forth.* In
Palermo the representation used to be still more lifelike.
At Mid-Lent an old woman was drawn through the streets
on a cart, attended by two men dressed in the costume of
the Compagnia d^ Bianchi, a society or religious order whose
function it was to attend and console prisoners condemned
to death. A scaffold was erected in a public square ; the
old woman mounted it, and two mock executioners proceeded,
amid a storm of huzzas and hand-clapping, to saw through
her neck, or rather through a bladder of blood which had
been previously fitted to it. The blood gushed out and the
old woman pretended to swoon and die. The last of these
mock executions took place in 1737.^ In Florence, during
1 Reinsberg-Diiringsfeld, Das /est- ii. 652 ; H. Usener, " Italische
lichejahr (Leipsic, 1863), p. 80. Mythen," Rhdnisches Museum, N.F.,
^ W. R. S. Ralston, Songs of tht xxx. (1875) pp. 191 sq.
Russian People (London, 1872), p. 6 Q. Yitik, Speitacoli efeste popolari
211. siciliane (Palermo, 1881), pp. 207 sq.,
2 Ibid. p. 210. id., Usi e costumi, credemte e pregiu-
* J. Grimm, Deutsche Mytholo^ie,'^ dizi del popolo siciliano, i, 107 sq.
VIII SAWING THE OLD WOMAN 241
the fifteenth and sixteenth centuries, the Old Woman was
represented by a figure stuffed with walnuts and dried figs
and fastened to the top of a ladder. At Mid-Lent this
effigy was sawn through the middle under the Loggie of the
Mercato Nuovo, and as the dried fruits tumbled out they
were scrambled for by the crowd. A trace of the custom
is still to be seen in the practice, observed by urchins, of
secretly pinning paper ladders to the shoulders of women of
the lower classes who happen to shew themselves in the
streets on the morning of Mid-Lent.^ A similar custom is
observed by urchins in Rome ; and at Naples on the first of
April boys cut strips of cloth into the shape of saws, smear
them with gypsum, and strike passers-by with their " saws "
on the back, thus imprinting the figure of a saw upon their
clothes.^ At Montalto, in Calabria, boys go about at Mid-
Lent with little saws made of cane and jeer at old people,
who therefore generally stay indoors on that day. The
Calabrian women meet together at this time and feast on
figs, chestnuts, honey, and so forth ; this they call " Sawing
the Old Woman " — a reminiscence probably of a custom
like the old Florentine one.^ In Lombardy the Thursday
of Mid-Lent is known as the Day of the Old Wives (Jl
giorno delle vecchie). The children run about crying out for
the oldest woman, whom they wish to burn ; and failing to
possess themselves of the original, they make a puppet
representing her, which in the evening is consumed on a
bonfire. On the Lake of Garda the blaze of light flaring at
different points on the hills produces a picturesque effect.*
In Berry, a region of central France, the custom of " Saw- Sawing
ing the Old Woman " at Mid-Lent used to be popular, and woman at
has probably not wholly died out even now. Here the name Mid-Lent
of " Fairs of the old Wives " was given to certain fairs held
in Lent, at which children were made to believe that they
would see the Old Woman of Mid-Lent split or sawn asunder.
At Argenton and Cluis-Dessus, when Mid-Lent has come,
children of ten or twelve years of age scour the streets with
' Archivio per lo studio delle tradi- popolari della Calabria citeriore (Co-
zioni popolari, iv. (1885) pp. 294 sq. senza, 1884), pp. 43 sq.
2 H. Usener, op. cit. p. 193. * E. Martinengo-Cesaresco, in The
' Vincenzo Dorsa, La Tradizione Academy, No. 671, March 14, 1885,
greco-latina negli usi e nelle credenze p. 188.
PT. in R
242 THE KILLING OF THE TREE-SPIRIT chap.
wooden swords, pursue the old crones whom they meet,
and even try to break into the houses where ancient dames
are known to live. Passers-by, who see the children thus
engaged, say, " They are going to cut or sabre the Old
Woman." Meantime the old wives take care to keep out of
sight as much as possible. When the children of Cluis-
Dessus have gone their rounds, and the day draws towards
evening, they repair to Cluis-Dessous, where they mould a
rude figure of an old woman out of clay, hew it in pieces
with their wooden swords, and throw the bits into the river.
At Bourges on the same day, an effigy representing an old
woman was formerly sawn in two on the crier's stone in a
public square. About the middle of the nineteenth century,
in the same town and on the same day, hundreds of children
assembled at the Hospital " to see the old woman split or
divided in two." A religious service was held in the build-
ing on this occasion, which attracted many idlers. In the
streets it was not uncommon to hear cries of " Let us cleave
the Old Wife 1 let us cleave the oldest woman of the ward ! "
At Tulle, on the day of Mid-Lent, the people used to enquire
after the oldest woman in the town, and to tell the children
that at mid-day punctually she was to be sawn in two at
Puy-Saint-Clair.-'
Sawing In Barcelona on the fourth Sunday in Lent boys run
Wom'^ at ^bout the streets, some with saws, others with billets of wood,
Mid-Lent others again with cloths in which they collect gratuities.
Lnd ^Jirag They sing a song in which it is said that they are looking
the Slavs, for the oldest woman of the city for the purpose of sawing
her in two in honour of Mid-Lent ; at last, pretending to
have found her, they saw something in two and burn it. A
like custom is found amongst the South Slavs. In Lent the
Croats tell their .children that at noon an old woman is being
sawn in two outside the gates ; and in Carniola also the say-
ing is current that at Mid-Lent an old woman is taken out
of the village and sawn in two. The North Slavonian ex-
pression for keeping Mid-Lent is bdbu rezati, that is, "sawing
the Old Wife." ^ In the Graubiinden Canton of Switzerland,
1 Laisnel de la Salle, Croyances et ii. 652 ; H. Usener, " Italische
ligendes du centre de la France (Paris, Mythen," Rheinisches Mtiseum, N.F.,
1875). i- 43 ^?- xxx. (1875) pp. 191 sq.
2 J. Grimm, Deutsche Mythologie,^
VIII SAWING THE OLD WOMAN 243
on Invocavit Sunday, grown people used to assemble in the
ale-house and there saw in two a straw puppet which they
called Mrs. Winter or the Ugly Woman (bagorda), while the
children in the streets teased each other with wooden saws.^
Among the gypsies of south-eastern Europe the custom sawing
of " sawing the Old Woman in two " is observed in a '?? °^'*
, Woman
very graphic form, not at Mid-Lent, but on the afternoon on Paim
of Palm Sunday. The Old Woman, represented by a ^"""^^y.^
-^ 1 sr J among the
puppet of straw dressed in women's clothes, is laid across gypsies.
a beam in some open place and beaten with clubs by
the assembled gypsies, after which it is sawn in two
by a young man and a maiden, both of whom wear a
disguise. While the effigy is being sawn through, the rest of
the company dance round it singing songs of various sorts.
The remains of the figure are finally burnt, and the ashes
thrown into a stream. The ceremony is supposed by the
gypsies themselves to be observed in honour of a certain
Shadow Queen ; hence Palm Sunday goes by the name
Shadow Day among all the strolling gypsies of eastern and
southern Europe. According to the popular belief, this
Shadow Queen, of whom the gypsies of to-day have only a
very vague and confused conception, vanishes underground
at the appearance of spring, but comes forth again at the
beginning of winter to plague mankind during that in-
clement season with sickness, hunger, and death. Among
the vagrant gypsies of southern Hungary the effigy is
regarded as an expiatory and thank offering made to the
Shadow Queen for having spared the people during the
winter. In Transylvania the gypsies who live in tents clothe
the puppet in the cast-off garments of the woman who has
last become a widow. The widow herself gives the clothes
gladly for this purpose, because she thinks that being burnt
they will pass into the possession of her departed husband,
who will thus have no excuse for returning from the spirit-land
to visit her. The ashes are thrown by the Transylvanian
gypsies on the first graveyard that they pass on their journey.^
IE. Hoffmann -Krayer, " Frucht- ^ H. vonyN\ii\o6d, Vblksglaube imd
barkeitsriten im schweizerischen Volks- religioser Brauch der Zigeuner(Winstex
branch," Schweizerisches Archiv fiir i. W., 1 891), pp. 14S ■f?-
Volkskunde, xi. (1903) P- 239-
244 THE KILLING OF THE TREE-SPIRIT chap.
In this gypsy custom the equivalence of the effigy of the Old
Woman to the effigy of Death in the customs we have just
been considering comes out very clearly, thus strongly con-
firming the opinion of Grimm that the practice of " sawing
the Old Woman " is only another form of the practice of
" carrying out Death."
Seven- The Same perhaps may be said of a somewhat different
Iffi^fet of ^°'^^ which the custom assumes in parts of Spain and Italy.
Lent in In Spain it is sometimes usual on Ash Wednesday to
^''^"' fashion an effigy of stucco or pasteboard representing a
hideous old woman with seven legs, wearing a crown of sorrel
and spinach, and holding a sceptre in her hand. The seven
skinny legs stand for the seven weeks of the Lenten fast
which begins on Ash Wednesday. This monster, proclaimed
Queen of Lent amid the chanting of lugubrious songs, is
carried in triumph through the crowded streets and public
places. On reaching the principal square the people put out
their torches, cease shouting, and disperse. Their revels are
now ended, and they take a vow to hold no more merry
meetings until all the legs of the old woman have fallen one
by one and she has been beheaded. The ^^%y is then
deposited in some place appointed for the purpose, where
the public is admitted to see it during the whole of Lent.
Every week, on Saturday evening, one of the Queen's legs is
pulled off; and on Holy Saturday, when from every church
tower the joyous clangour of the bells proclaims the glad
tidings that Christ is risen, the mutilated body of the fallen
Queen is carried with great solemnity to the principal square
and publicly beheaded.^
Seven- A custom of the same sort prevails in various parts of
efigS of Italy. Thus in the Abruzzi they hang a puppet of tow.
Lent in representing Lent, to a cord, which stretches across the street
^^' from one window to another. Seven feathers are attached
to the figure, and in its hand it grasps a distaff and spindle.
Every Saturday in Lent one of the seven feathers is plucked
out, and on Holy Saturday, while the bells are ringing, a
1 E. Cortet, Essai sur Us fltes sq. A similar custom appears to be
re/igieuses (Paris, 1867), pp. 107 sq.; observed in Minorca. See Globus, lix.
Laisnel de la Salle, Croyances ei (1891) pp. 279, 280.
les du centre de la France, i. 45
vni SAWING THE OLD WOMAN 245
string of chestnuts is burnt for the purpose of sending Lent
and its meagre fare to the devil. In houses, too, it is usual to
amuse children by cutting the figure of an old woman with
seven legs out of pasteboard and sticking it beside the
chimney. The old woman represents Lent, and her seven legs
are the seven weeks of the fast ; every Saturday one of the
legs is amputated. At Mid-Lent the effigy is cut through
the middle, and the part of which the feet have been already
amputated is removed. Sometimes the figure is stuffed
with sweets, dried fruits, and halfpence, for which the street
urchins scramble when the puppet is bisected.^ In the
Sorrentine peninsula Lent is similarly represented by the
effigy of a wrinkled old hag with a spindle and distaff,
which is fastened to a balcony or a window. Attached to
the figure is an orange with as many feathers stuck into it
as there are weeks in Lent, and at the end of each week one
of the feathers is plucked out. At Mid-Lent the puppet is
sawn in two, an operation which is sometimes attended by a
gush of blood from a bladder concealed in the interior of the
figure. Any old women who shew themselves in the streets
on that day are exposed to jibes and jests, and may be
warned that they ought to remain at home.^ At Castel-
lamare, to the south of Naples, an English lady observed a
rude puppet dangling from a string which spanned one of
the narrow streets of the old town, being fastened at either
end, high overhead, to the upper part of the many-storied
houses. The puppet, about a foot long, was dressed all
in black, rather like a nun, and from the skirts projected
five or six feathers which bore a certain resemblance to legs.
A peasant being asked what these things meant, replied
with Italian vagueness, " It is only Lent." Further enquiries,
however, elicited the information that at the end of every
week in Lent one of the feather legs was pulled off the
puppet, and that the puppet was finally destroyed on the last
day of Lent.^
' A. de Nino, Usi e costumi abruz- ^ G. Amalfi, Tradizioni ed usi nella
zest, ii. 203-205 (Florence, 1881); G. Pmisola Sorrentina (Palermo, 1890),
Finamore, Credenze, usi e costumi p. 41-
abruzzesi (Palermo, 1890), pp. 112, ^ Lucy E. VtrnzA^ooA, \u Folk-lore,
114. iv. (1893) P- 390.
The
custom of
246 THE KILLING OF THE TREE-SPIRIT chap.
S 6. Bringing in Summer
In the preceding ceremonies the return of Spring, Summer,
carrying or Life, as a sequel to the expulsion of Death, is only implied
iTotoT'^ or at most announced. In the following ceremonies it is
followed plainly enacted. Thus in some parts of Bohemia the effigy of
cJremony Death is drowned by being thrown into the water at sunset ;
of bringing then the girls go out into the wood and cut down a young
in which ' tree with a green crown, hang a doll dressed as a woman on
the Sum- jt^ deck the whole with green, red, and white ribbons, and
presented march in procession with their Lito (Summer) into the
byatreeor yjjj^gg^ Collecting gifts and singing —
" Death swims in the water.
Spring comes to visit us.
With eggs that are red.
With yellow pancakes.
We carried Death out of the village.
We are carrying Summer into the village.'" 1
In many Silesian villages the figure of Death, after being
treated with respect, is stript of its clothes and flung with
curses into the water, or torn to pieces in a field. Then the
young folk repair to a wood, cut down a small fir-tree, peel
the trunk, and deck it with festoons of evergreens, paper
roses, painted egg-shells, motley bits of cloth, and so forth.
The tree thus adorned is called Summer or May. Boys
carry it from house to house singing appropriate songs and
begging for presents. Among their songs is the following : —
" We have carried Death out.
We are bringing the dear Summer back.
The Summer and the May
And all the flowers gay."
Sometimes they also bring back from the wood a prettily
adorned figure, which goes by the name of Summer, May, or
the Bride ; in the Polish districts it is called Dziewanna, the
goddess of spring.^
' Reinsberg-Duringsfeld,i^isj/-Aa/«K- « P. Drechsler, Sitte, Branch und
der aus BoAmen, -pp. 8g sj.;W. Murm- Volksglauhe in Schlesien, i. 71 sqg.;
hardt, Baumkultus, p. 156. This Reinsberg-DUringsfeld, Das festliche
custom has been already referred to. ya^ p. 82; Philo vomWalde, 5^>5/m/««
See The Magic Art and the Evolution in Sage und Brauch (Berlin, n.d.
of Kings, ii. 73 sq. preface dated 1883), p. 122.
vin BRINGING IN SUMMER
247
At Eisenach on the fourth Sunday in Lent young
people used to fasten a straw-man, representing Death, to a
wheel, which they trundled to the top of a hill. Then setting
fire to the figure they allowed it and the wheel to roll down
the slope. Next they cut a tall fir-tree, tricked it out with
ribbons, and set it up in the plain. The men then climbed
the tree to fetch down the ribbons.^ In Upper Lusatia the
figure of Death, made of straw and rags, is dressed in a veil
furnished by the last bride and a shirt provided by the house
in which the last death took place. Thus arrayed the figure
is stuck on the end of a long pole and carried at full speed
by the tallest and strongest girl, while the rest pelt the effigy
with sticks and stones. Whoever hits it will be sure to live
through the year. In this way Death is carried out of the
village and thrown into the water or over the boundary of the
next village. On their way home each one breaks a green
branch and carries it gaily with him till he reaches the village,
when he throws it away. Sometimes the young people of the
next village, upon whose land the figure has been thrown, run
after them and hurl it back, not wishing to have Death among
them. Hence the two parties occasionally come to blows.^
In these cases Death is represented by the puppet which New
is thrown away, Summer or Life by the branches or trees P°'?°'=y
which are brought back. But sometimes a new potency of ascribed to
life seems to be attributed to the image of Death itself, and o^ o^th^
by a kind of resurrection it becomes the instrument of the
general revival. Thus in some parts of Lusatia women alone
are concerned in carrying out Death, and suffer no male to
meddle with it. Attired in mourning, which they wear the
whole day, they make a puppet of straw, clothe it in a white
shirt, and give it a broom in one hand and a scythe in the
other. Singing songs and pursued by urchins throwing
stones, they carry the puppet to the village boundary,
where they tear it in pieces. Then they cut down a fine
tree, hang the shirt on it, and carry it home singing.* On
1 A. Witzschel, Sagen, Sitten und Baumkultus, pp. 412 sq.; W. R. S.
Gebrduche aus Thuringen, pp. 192 sq.; Ralston, Songs of the Russian People,
compare pp. 297 sqq. p. 211.
2 J. Grimm, Deutsche Mythologie,* ^ J. Grimm, op. cit. ii. 644 ; K.
ii. 643 sq.; K. Haupt, Sagenbuch der Haupt, op. cit. ii. 55-
Lausitz, ii. 54 sq.; W. Mannhardt,
248
THE KILLING OF THE TREE-SPIRIT
CHAP.
Carrying
out Death
at Braller
in Tran-
sylvania.
the Feast of Ascension the Saxons of Braller, a village
of Transylvania, not far from Hermannstadt, observe the
ceremony of " Carrying out Death " in the following
manner. After morning service all the school-girls repair
to the house of one of their number, and there dress up the
Death. This is done by tying a threshed-out sheaf of corn
into a rough semblance of a head and body, while the arms
are simulated by a broomstick thrust through it horizontally.
The figure is dressed in the holiday attire of a young
peasant woman, with a red hood, silver brooches, and a
profusion of ribbons at the arms and breast. The girls
bustle at their work, for soon the bells will be ringing to
vespers, and the Death must be ready in time to be placed
at the open window, that all the people may see it on their
way to church. When vespers are over, the longed-for
moment has come for the first procession with the Death to
begin ; it is a privilege that belongs to the school -girls
alone. Two of the older girls seize the figure by the arms
and walk in front : all the rest follow two and two. Boys
may take no part in the procession, but they troop after it
gazing with open-mouthed admiration at the "beautiful
Death." So the procession goes through all the streets of
the village, the girls singing the old hymn that begins —
" Gott mein Vater, deine Liebe
Reicht so weit der Himmel ist"
to a tune that differs from the ordinary one. When the
procession has wound its way through every street, the girls
go to another house, and having shut the door against the
eager prying crowd of boys who follow at their heels, they
strip the Death and pass the naked truss of straw out of
the window to the boys, who pounce on it, run out of the
village with it without singing, and fling the dilapidated
effigy into the neighbouring brook. This done, the second
scene of the little drama begins. While the boys were
carrying away the Death out of the village, the girls
remained in the house, and one of them is now dressed in all
the finery which had been worn by the effigy. Thus arrayed
she is led in procession through all the streets to the singing
of the same hymn as before. When the procession is over
VIII BRINGING IN SUMMER ii,c)
they all betake themselves to the house of the girl who
played the leading part. Here a feast awaits them from
which also the boys are excluded. It is a popular belief
that the children may safely begin to eat gooseberries and
other fruit after the day on which Death has thus been
carried out ; for Death, which up to that time lurked espe-
cially in gooseberries, is now destroyed. Further, they may
now bathe with impunity out of doors.^ Very similar is the
ceremony which, down to recent years, was observed in some
of the German villages of Moravia. Boys and girls met on
the afternoon of the first Sunday after Easter, and together
fashioned a puppet of straw to represent Death. Decked
with bright-coloured ribbons and cloths, and fastened to the
top of a long pole, the effigy was then borne with singing
and clamour to the nearest height, where it was stript of its
gay attire and thrown or rolled down the slope. One of
the girls was next dressed in the gauds taken from the
effigy of Death, and with her at its head the procession
moved back to the village. In some villages the practice
is to bury the effigy in the place that has the most evil
reputation of all the country-side: others throw it into
running water.^ '
In the Lusatian ceremony described above,' the tree Life-giving
which is brought home after the destruction of the figure of ™ribed to
Death is plainly equivalent to the trees or branches which, the effigy
in the preceding customs, were brought back as representa- °
tives of Summer or Life, after Death had been thrown away
or destroyed. But the transference of the shirt worn by the
effigy of Death to the tree clearly indicates that the tree is
a kind of revivification, in a new form, of the destroyed effigy.*
This comes out also in the Transylvanian and Moravian
customs : the dressing of a girl in the clothes worn by the
Death, and the leading her about the village to the same
song which had been sung when the Death was being
1 J. K. SchuUer, Das Todaustragen ^ VH.MuWer, BeitrdgezurVolkskunde
und der Muorlef, ein Beitragzur Kunde der Deutschen in Mdhren (Vienna and
sdchsischer Sitte und Sage in Sieben- Olmutz, 1893), pp. 258 sq.
biirgen (Hermannstadt, 1 861), pp. 4 3 p 247.
sq. The description of this ceremony
by Miss E. Gerard (The Land beyond * This is also the view taken of the
the Forest, ii. 47-49) is plainly borrowed custom by W. Mannhardt, Baumkultus,
from Mr. Schuller's little work. p. 419-
2SO THE KILLING OF THE TREE-SPIRIT chap.
carried about, shew that she is intended to be a kind of
resuscitation of the being whose effigy has just been destroyed.
These examples therefore suggest that the Death whose
demoHtion is represented in these ceremonies cannot be
regarded as the purely destructive agent which we under-
stand by Death. If the tree which is brought back as an
embodiment of the reviving vegetation of spring is clothed
in the shirt worn by the Death which has just been destroyed,
the object certainly cannot be to check and counteract the
revival of vegetation : it can only be to foster and promote
it. Therefore the being which has just been destroyed — the
so-called Death — must be supposed to be endowed with a
vivifying and quickening influence, which it can communi-
cate to the vegetable and even the animal world. This
ascription of a life-giving virtue to the figure of Death is put
beyond a doubt by the custom, observed in some places, of
taking pieces of the straw effigy of Death and placing them
in the fields to make the crops grow, or in the manger to
make the cattle thrive. Thus in Spachendorf, a village of
Austrian Silesia, the figure of Death, made of straw, brush-
wood, and rags, is carried with wild songs to an open place
outside the village and there burned, and while it is burning
a general struggle takes place for the pieces, which are pulled
out of the flames with bare hands. Each one who secures
a fragment of the effigy ties it to a branch of the largest
tree in his garden, or buries it in his field, in the belief that
this causes the crops to grow better.^ In the Troppau
district of Austrian Silesia the straw figure which the boys
make on the fourth Sunday in Lent is dressed by the girls
in woman's clothes and hung with ribbons, necklace, and
garlands. Attached to a long pole it is carried out of the
village, followed by a troop of young people of both sexes,
who alternately frolic, lament, and sing songs. Arrived at
its destination — a field outside the village — the figure is
stripped of its clothes and ornaments ; then the crowd
rushes at it and tears it to bits, scuffling for the fragments.
Every one tries to get a wisp of the straw of which the
effigy was made, because such a wisp, placed in the manger,
' Th. Vernaleken, Mythen and Brduche des Volkes in Osterreich, pp.
293 •!■?•
viii BRINGING IN SUMMER 251
is believed to make the cattle thrive.^ Or the straw is put
in the hens' nest, it being supposed that this prevents the
hens from carrying away their eggs, and makes them brood
much better.^ The same attribution of a fertilising power
to the figure of Death appears in the belief that if the
bearers of the figure, after throwing it away, beat cattle
with their sticks, this will render the beasts fat or prolific'
Perhaps the sticks had been previously used to beat the
Death,* and so had acquired the fertilising power ascribed
to the effigy. We have seen, too, that at Leipsic a straw
effigy of Death was shewn to young wives to make them
fruitful.^
It seems hardly possible to separate from the May-trees The
the trees or branches which are brought into the village ^g™™^"^'
after the destruction of the Death. The bearers who equivalent
bring them in profess to be bringing in the Summer,^ [°gg^ ^^'
therefore the trees obviously represent the Summer ;
indeed in Silesia they are commonly called the Summer
or the May,'^ and the doll which is sometimes attached
to the Summer-tree is a duplicate representative of
the Summer, just as the May is sometimes repre-
sented at the same time by a May-tree and a May
Lady.^ Further, the Summer-trees are adorned like May-
trees with ribbons and so on ; like May-trees, when large,
they are planted in the ground and climbed up ; and like
May-trees, when small, they are carried from door to door
by boys or girls singing songs and collecting money." And
as if to demonstrate the identity of the two sets of customs
the bearers of the Summer-tree sometimes announce that
they are bringing in the Summer and the May.^" The
customs, therefore, of bringing in the May and bringing in
the Summer are essentially the same ; and the Summer-tree
is merely another form of the May-tree, the only distinction
1 Reinsberg - Duringsfeld, Das f est- ^ Above, p. 246.
lichejahr, p. 82. ' Above, p. 246.
2 Philo vom Walde, Scklesien in * See The Magic Art and the EtjoIu-
Sage und Branch, p. 122 ; P. Drechs- tion of Kings, ii. 73 sqq.
ler, Sitte, Branch und Volksglaube in ' Above, p. 246, and J. Grimm,
Schlesien, i. 74. Deutsche Mythologie,^ ii. 644 ; Reins-
3 See above, p. 236. berg-DUiingsfeld, Fest - /Calender aus
* See above, pp. 239 sq. Bohmen, pp. 87 sq.
* See above, p. 236. '" Above, p. 246.
252 THE KILLING OF THE TREE-SPIRIT chap.
(besides that of name) being in the tinne at which they are
respectively brought in ; for while the May-tree is usually
fetched in on the first of May or at Whitsuntide, the Summer-
tree is fetched in on the fourth Sunday in Lent. Therefore,
if the May-tree is an embodiment of the tree-spirit or spirit
of vegetation, the Summer-tree must likewise be an em-
Butthe bodiment of the tree-spirit or spirit of vegetation. But we
fjl^STT have seen that the Summer-tree is in some cases a revivifica-
revival of tion of the effigy of Death. It follows, therefore, that in these
of'oSft^; cases the effigy called Death must be an embodiment of the
hence the tree-Spirit or spirit of vegetation. This inference is confirmed,
Deafh ° fi^st, by the vivifying and fertilising influence which the frag-
must be an ments of the effigy of Death are believed to exercise both on
ment of the vegetable and on animal life ; ^ for this influence, as we saw in
spirit of ^jjg flj-g^ part of this work,^ is supposed to be a special attribute
vesretation, ' x a a
of the tree-spirit. It is confirmed, secondly, by observing that
the effigy of Death is sometimes decked with leaves or made
of twigs, branches, hemp, or a threshed-out sheaf of corn ; ^
and that sometimes it is hung on a little tree and so carried
about by girls collecting money,* just as is done with the
May-tree and the May Lady, and with the Summer-tree and
the doll attached to it. In short we are driven to regard
the expulsion of Death and the bringing in of Summer as,
in some cases at least, merely another form of that death
and revival of the spirit of vegetation in spring which we
saw enacted in the killing and resurrection of the Wild
Man.^ The burial and resurrection of the Carnival is prob-
ably another way of expressing the same idea. The inter-
ment of the representative of the Carnival under a dung-
heap" is natural, if he is supposed to possess a quickening and
fertilising influence like that ascribed to the effigy of Death.
The Esthonians, indeed, who carry the straw figure out of
the village in the usual way on Shrove Tuesday, do not call it
the Carnival, but the Wood-spirit {Metsik), and they clearly
' See above, pp. 250 sq. der atts Bohmen, p. 88. Sometimes
^ See The Magic Art and the Evolu- the effigy of Death (without a tree) is
tion of Kings, ii. 45 sqq. carried round by boys who collect
2 Above, pp. 234, 235, 240, 248, gratuities (J. Grimm, Deutsche Mytho-
250 ; and J. Grimm, Deutsche Mytho- logie,* ii. 644).
logie,'^ ii. 643. ^ Above, p. 208.
* Reinsberg-Dliringsfeld, /^srf-Aa&?2- " Above, p. 231.
viii BRINGING IN SUMMER 253
indicate the identity of the effigy with the wood-spirit by
fixing it to the top of a tree in the wood, where it remains
for a year, and is besought almost daily with prayers and
offerings to protect the herds ; for like a true wood-spirit the
Metsik is a patron of cattle. Sometimes the Metsik is made
of sheaves of corn.^
Thus we may fairly conjecture that the names Carnival, The names
Death, and Summer are comparatively late and inadequate D^t™and
expressions for the beings personified or embodied in the Summer
customs with which we have been dealing. The very ab- preceding
stractness of the names bespeaks a modern origin ; for the customs
personification of times and seasons like the Carnival and c^y™ an
Summer, or of an abstract notion like death, is hardly ancient
primitive. But the ceremonies themselves bear the stamp or^splrit'of
of a dateless antiquity ; therefore we can hardly help sup- vegetation.
posing that in their origin the ideas which they embodied
were of a more simple and concrete order. The notion of a
tree, perhaps of a particular kind of tree (for some savages
have no word for tree in general), or even of an individual
tree, is sufficiently concrete to supply a basis from which by
a gradual process of generalisation the wider idea of a spirit
of vegetation might be reached. But this general idea of
vegetation would readily be confounded with the season in
which it manifests itself; hence the substitution of Spring,
Summer, or May for the tree-spirit or spirit of vegetation
would be easy and natural. Again, the concrete notion of
the dying tree or dying vegetation would by a similar process
of generalisation glide into a notion of death in general ; so
that the practice of carrying out the dying or dead vegeta-
tion in spring, as a preliminary to its revival, would in time
widen out into an attempt to banish Death in general from
the village or district. The view that in these spring cere-
monies Death meant originally the dying or dead vegetation
of winter has the high support of W. Mannhardt ; and he
confirms it by the analogy of the name Death as applied to
the spirit of the ripe corn. Commonly the spirit of the ripe
1 Y. ]. V^ ieAem2.xm, Aus ckminneren schaft zu Dorfat, vii. Heft 2, pp. 10
und dusseren Leben der Ehsten, p. 353 ; sq. ; '^ . Mannhardt, Baumkulius, pp.
Holzmayer, "Osiliana," in Verhand- 40J sg.
lungen der gelekrten Estnischen Gesell-
254 THE KILLING OF THE TREE-SPIRIT chap.
corn is conceived, not as dead, but as old, and hence it goes
by the name of the Old Man or the Old Woman. But in
some places the last sheaf cut at harvest, which is generally
believed to be the seat of the corn spirit, is called " the Dead
One " : children are warned against entering the corn-fields
because Death sits in the corn ; and, in a game played by
Saxon children in Transylvania at the maize harvest, Death
is represented by a child completely covered with maize
leaves.^
S 7. Battle of Summer and Winter
Dramatic Sometimes in the popular customs of the peasantry the
contests contrast between the dormant powers of vegetation in winter
representa- and their awakening vitality in spring takes the form of a
Summer dramatic contest between actors who play the parts respec-
and tively of Winter and Summer. Thus in the towns of Sweden
on May Day two troops of young men on horseback used to
meet as if for mortal combat. One of them was led by a
representative of Winter clad in furs, who threw snowballs
and ice in order to prolong the cold weather. The other
troop was commanded by a representative of Summer covered
with fresh leaves and flowers. In the sham fight which
followed the party of Summer came off victorious, and the
ceremony ended with a feast.^ Again, in the region of the
middle Rhine, a representative of Summer clad in ivy combats
a representative of Winter clad in straw or moss and finally
gains a victory over him. The vanquished foe is thrown to
the ground and stripped of his casing of straw, which is torn
to pieces and scattered about, while the youthful comrades of
the two champions sing a song to commemorate the defeat of
Winter by Summer. Afterwards they carry about a summer
garland or branch and collect gifts of eggs and bacon from
house to house. Sometimes the champion who acts the part
of Summer is dressed in leaves and flowers and wears a
chaplet of flowers on his head. In the Palatinate this mimic
1 W. Mannhardt, Baumkultus, pp. II, 1902, p. 2, there is a description
417-421. of this ceremony as it used to be per-
^ Olaus Magnus, De gentium sep- formed in Stockholm. The description
tentrionalium variis conditionibus, xv. 8 seems to be borrowed from Olaus
sq. In Le Temps, No. 15,669, May Magnus.
VIII BATTLE OF SUMMER AND WINTER 255
conflict takes place on the fourth Sunday in Lent.^ All over
Bavaria the same drama used to be acted on the same day,
and it was still kept up in some places down to the middle
of the nineteenth century or later. While Summer appeared
clad all in green, decked with fluttering ribbons, and carrying
a branch in blossom or a little tree hung with apples and
pears, Winter was muffled up in cap and mantle of fur and
bore in his hand a snow-shovel or a flail. Accompanied by
their respective retinues dressed in corresponding attire, they
went through all the streets of the village, halting before the
houses and singing staves of old songs, for which they
received presents of bread, eggs, and fruit. Finally, after a
short struggle, Winter was beaten by Summer and ducked in
the village well or driven out of the village with shouts and
laughter into the forest.^ In some parts of Bavaria the boys
who play the parts of Winter and Summer act their little
drama in every house that they visit, and engage in a war
of words before they come to blows, each of them vaunting
the pleasures and benefits of the season he represents and
disparaging those of the other. The dialogue is in verse. A
few couplets may serve as specimens : —
Summer
" Green, green are meadows wherever I pass
And t?ie mowers are busy among the grass."
Winter
" White, white are the meadows wherever I go.
And the sledges glide hissing across the snow''
Summer
" ril climb up the tree where the red cherries glow.
And Winter can stand by himself down below."
Winter
" With you I will climb the cherry-tree tall.
Its branches will kindle the fire in the hall."
1 J. Grimm, Deutsche Mytholo^e,^ Cesellschaft fur Anthropologie, 1895,
ii. 637-639; Bavaria, Landes- und p. (145) ; A. Dieterich, " Sommertag,"
Volkskunde des Konigreichs Bayem, Archiv fiir Religionswissenschaft, viii.
iv. 2, pp. 357 sq. See also E. Krause, (190S) Beiheft, pp. 82 sqq.
"Das Sommertags-Fest in Heidel- "^ Bavaria, Landes- und Volkskunde
berg," Verhandlungen der Berliner des Kdnigreicks Bayem, i. 369 sq.
256 THE KILLING OF THE TREE-SPIRIT chap.
Summer
" O Winter, you are most uncivil
To send old wovien to the devil."
Winter
" By that I make them, warm and mellow.
So let them bawl and let them bellow."
Summer
" / am the Summer in white array,
I'm chasing the Winter far, far away!'
Winter
" / atn the Winter in mantle of furs,
Fm chasing the Summer (fer bushes and burs''
Summer
"Just say a word more, and III have you bann'd
At once and for ever from Summer land."
Winter
" O Summer, for all your bluster and brag.
You'd not dare to carry a hen in a bag."
Summer
" O Winter, your chatter no more can I stay,
I'll kick and I'll cuff you without delay."
Here ensues a scuffle between the two little boys, in which
Summer gets the best of it, and turns Winter out of the
house. But soon the beaten champion of Winter peeps in
at the door and says with a humbled and crestfallen air : —
" O Summer, dear Sumnur, Pm under your ban.
For you are the master and I am the man!'
To which Summer replies : —
"'Tis a capital notion, an excellent plan.
If I am the master and you are the m.an.
So come, my dear Winter, and give me your hand,
W^ll travel together to Summer Land." i
' Bavaria, Landes- tind Volkskunde 167 sq. A dialogue in verse between
des Konigreichs Bayern, ii. 259 sq.; representatives of Winter and Summer
F. Panzer, Beitrag zur deutschen is spoken at Hartlieb in Silesia, near
Mythologie, i. pp. 253-256 ; K. von Breslau. See Zeitschrift des Vereins
Leoprechting, Aus dent Lechrain, pp. /«yFo/,4j-^«»rf«, iii. (1S93) pp. 226-228,
vni BATTLE OF SUMMER AND WINTER 257
At Goepfritz in Lower Austria, two men personating Dramatic
Summer and Winter used to go from house to house on ^°"'^s'=
=" between
bhrove Tuesday, and were everywhere welcomed by the representa-
children with great delight. The representative of Summer 3^^^^^
was clad in white and bore a sickle ; his comrade, who and
played the part of Winter, had a fur-cap on his head, ^'"'^'^•
his arms and legs were swathed in straw, and he carried
a flail. In every house they sang verses alternately.^
At Dromling in Brunswick, down to the present time,
the contest between Summer and Winter is acted every
year at Whitsuntide by a troop of boys and a troop
of girls. The boys rush singing, shouting, and ringing
bells from house to house to drive Winter away ; after
them come the girls singing softly and led by a May Bride,
all in bright dresses and decked with flowers and garlands
to represent the genial advent of spring. Formerly the
part of Winter was played by a straw-man which the boys
carried with them ; now it is acted by a real man in disguise.^
In Wachtl and Brodek, a German village and a little German
town of Moravia, encompassed by Slavonic people on every
side, the great change that comes over the earth in spring is
still annually mimicked. The long village of Wachtl, with its
trim houses and farmyards, nestles in a valley surrounded by
pretty pine-woods. Here, on a day in spring, about the time
of the vernal equinox, an elderly man with a long flaxen
beard may be seen going from door to door. He is muffled
in furs, with warm gloves on his hands and a bearskin cap
on his head, and he carries a threshing flail. This is the
personification of Winter. With him goes a younger beard-
less man dressed in white, wearing a straw hat trimmed with
gay ribbons on his head, and carrying a decorated May-tree
in his hands. This is Summer. At every house they receive
a friendly greeting and recite a long dialogue in verse. Winter
punctuating his discourse with his flail, which he brings
down with rude vigour on the backs of all within reach.^
Amongst the Slavonic population near Ungarisch Brod, in
Moravia, the ceremony took a somewhat different form.
' Th. Vernaleken, Mythen und kunde (Brunswick, 1896), p. 250.
Brduche des Volkes in Osterreich, pp. ^ W. Miiller, Beitrdge aur Volks-
297 sq. kunde der Deutschen in Mdhren, pp.
'^ R. Andree, Braunschweiger Volks- 430-436.
PT. Ill S
258 THE KILLING OF THE TREE-SPIRIT chap.
Girls dressed in green marched in procession round a May-
tree. Then two others, one in white and one in green, stepped
up to the tree and engaged in a dialogue. Finally, the girl
in white was driven away, but returned afterwards clothed in
green, and the festival ended with a dance.^
Queen of On May Day it used to be customary in almost all the
^d°Queen l^i'gs parishes of the Isle of Man to choose from among the
of May in daughters of the wealthiest farmers a young maiden to be
Man.^^^ °^ Queen of May. She was dressed in the gayest attire and
attended by about twenty others, who were called maids of
honour. She had also a young man for her captain with a
number of inferior officers under him. In opposition to her
was the Queen of Winter, a man attired as a woman, with
woollen hoods, fur tippets, and loaded with the warmest and
heaviest clothes, one upon another. Her attendants were
habited in like manner, and she too had a captain and troop
for her defence. Thus representing respectively the beauty of
spring and the deformity of winter they set forth from their
different quarters, the one preceded by the dulcet music of flutes
and violins, the other by the harsh clatter of cleavers and tongs.
In this array they marched till they met on a common,
where the trains of the two mimic sovereigns engaged in a
mock battle. If the Queen of Winter's forces got the better of
their adversaries and took her rival prisoner, the captive
Queen of Summer was ransomed for as much as would pay
the expenses of the festival. After this ceremony. Winter
and her company retired and diverted themselves in a barn,
while the partisans of Summer danced on the green, con-
cluding the evening with a feast, at which the Queen and
her maids sat at one table and the captain and his troop at
another. In later times the person of the Queen of May
was exempt from capture, but one of her slippers was
substituted and, if captured, had to be ransomed to defray
the expenses of the pageant. The procession of the
Summer, which was subsequently composed of little girls
and called the Maceboard, outlived that of its rival the
Winter for some years ; but both have now long been
things of the past.^
1 W. Muller, op. cit. p. 259. Account of the Isle of Man (Douglas,
° J. Txsxa^ Historical and Statistical Isle of Man, 1845), ii. 118-120. It
viii BATTLE OF SUMMER AND WINTER 259
Among the central Esquimaux of North America the Contests
contest between representatives of summer and winter, j-epresenta-
which in Europe has long degenerated into a mere dramatic tives of
performance, is still kept up as a magical ceremony of which an™ winter
the avowed intention is to influence the weather. In autumn, among the
when storms announce the approach of the dismal Arctic ^^l,_
winter, the Esquimaux divide themselves into two parties
called respectively the ptarmigans and the ducks, the ptarmi-
gans comprising all persons born in winter, and the ducks
all persons born in summer. A long rope of sealskin is then
stretched out, and each party laying hold of one end of it
seeks by tugging with might and main to drag the other
party over to its side. If the ptarmigans get the worst of
it, then summer has won the game and fine weather may be
expected to prevail through the winter.^ In this ceremony it
is clearly assumed that persons born in summer have a
natural affinity with warm weather, and therefore possess a
power of mitigating the rigour of winter, whereas persons
born in winter are, so to say, of a cold and frosty disposition
and can thereby exert a refrigerating influence on the tem-
perature of the air. In spite of this natural antipathy
between the representatives of summer and winter, we may
be allowed to conjecture that in the grand tug of war the
ptarmigans do not pull at the rope with the same hearty
goodwill as the ducks, and that thus the genial influence of
summer commonly prevails over the harsh austerity of winter.
The Indians of Canada seem also to have imagined that
has been suggested that the name food ; if summer should win, there will
Maceboard may be a corruption of be a bad winter." See Fr. Boas, " The
May-sports. Eskimo of BafEn Land and Hudson
Bay," Bulletin of the American
I Fr. Boas, " The Central Eskimo," Museum of Natural History, xv.
Sixth. Annual Report of the Bureau of (1901) pp. 140 sq. At Memphis in
Ethnology (Washington, 1888), p. 605. Egypt there were two statues in front
The account of this custom given by of the temple of Hephaestus (Ptah), of
Captain J. S. Mutch is as follows : which the more northern was popu-
"The people take a long rope, the larly called Summer and the more
ends of which are tied together. They southern Winter. The people wor-
arrange themselves so that those born shipped the image of Summer and
during the summer stand close to the execrated the image of Winter. It
water, and those bom in the winter has been suggested that the two
stand inland ; and then they pull at statues represented Osiris and Typhon,
the rope to see whether summer or the good and the bad god. See
winter is the stronger. If winter Herodotus, ii. 121, with the notes of
should win, there will be plenty of Bahr and Wiedemann.
26o THE KILLING OF THE TREE-SPIRIT chap.
Canadian pcrsons are endowed with distinct natural capacities accord-
indians j^g ^^ ^ ^^^ \>orn in summer or winter, and they turned
drove away a J r \ • ■>
Winter the distinction to account in much the same fashion as the
i^g'b^E^ds Esquimaux. When they wearied of the long frosts and the
deep snow which kept them prisoners in their huts and pre-
vented them from hunting, all of them who were born in
summer rushed out of their houses armed with burning
brands and torches which they hurled against the One who
makes Winter ; and this was supposed to produce the desired
effect of mitigating the cold. But those Indians who were
born in winter abstained from taking part in the ceremony,
for they believed that if they meddled with it the cold would
increase instead of diminishing.^ We may surmise that in
the corresponding European ceremonies, which have just been
described, it was formerly deemed necessary that the actors,
who played the parts of Winter and Summer, should have
been born in the seasons which they personated.
The burn- Every year on the Monday after the spring equinox
Wnter at t)oys and girls attired in gay costume flock at a very early
Zurich. hour into Zurich from the country. The girls, generally
clad in white, are called Mareielis and carry two and two a
small May tree or a wreath decked with flowers and ribbons.
Thus they go in bands from house to house, jingling the
bells which are attached to the wreath and singing a song,
in which it is said that the Mareielis dance because the
leaves and the grass are green and everything is bursting
into blossom. In this way they are supposed to celebrate
the triumph of Summer and to proclaim his coming. The
boys are called Bdggen. They generally wear over their
ordinary clothes a shirt decked with many-coloured ribbons,
tall pointed paper caps on their heads, and masks before
their faces. In this quaint costume they cart about through
the streets efiigies made of straw and other combustible
materials which are supposed to represent Winter. At
evening these effigies are burned in various parts of the
city.^ The ceremony was witnessed at Zurich on Mon-
day, April 20th, 1903, by my friend Dr. J. Sutherland
1 Relations desjhuites, 1636, p. 38 feste, Sitten und Gebrduche (Aurau,
(Canadian reprint, Quebec, 1858). 1884), pp. 164-166 ; W. Mannhardt,
^ H. Herzog, Schweherische Volks- Baumkulius, pp. 498 sg.
viii BATTLE OF SUMMER AND WINTER 261
Black, who has kindly furnished me with some notes on the
subject. The effigy of Winter was a gigantic figure com-
posed in great part, as it seemed, of cotton -wool. This
was laid on a huge pyre, about thirty feet high, which had
been erected on the Stadthausplatz close to the lake. In
presence of a vast concourse of people fire was set to the
pyre and all was soon in a blaze, while the town bells rang
a joyous peal. As the figure gradually consumed in the
flames, the mechanism enclosed in its interior produced a
variety of grotesque effects, such as the gushing forth of
bowels. At last nothing remained of the effigy but the iron
backbone ; the crowd slowly dispersed, and the fire brigade
set to work to quench the smouldering embers.^ In this
ceremony the contest between Summer and Winter is rather
implied than expressed, but the significance of the rite is
unmistakable.
§ 8. Death and Resurrection of Kostrubonko
In Russia funeral ceremonies like those of " Burying the Funeral
Carnival '' and " Carrying out Death " are celebrated under °^ ^onko
the names, not of Death or the Carnival, but of certain mythic Kostroma,
figures, Kostrubonko, Kostroma, Kupalo, Lada, and Yarilo. ^j'YMiio
These Russian ceremonies are observed both in spring and in Russia.
at midsummer. Thus "in Little Russia it used to be the
custom at Eastertide to celebrate the funeral of a being
called Kostrubonko, the deity of the spring. A circle was
formed of singers who moved slowly around a girl who lay
on the ground as if dead, and as they went they sang, —
' Dead, dead is our Kostrubonko J
Dead, dead is our dear one ! '
until the girl suddenly sprang up, on which the chorus joy-
fully exclaimed, —
' Come to life, come to life has our Kostrubonko !
Come to life, come to life has our dear one / ' " 2
' Letter to me of Dr. J. S. Black, P. Schmiedel of Zurich, who speaks of
dated Lauriston Cottage, Wimbledon the effigy as a representative of Winter.
Common, 28th May, 1903. In a sub- It is not expressly so called by H.
sequent letter (dated 9th June, 1903) Herzog and W. Mannhardt. See the
Dr. Black enclosed some bibliographical preceding note.
references to the custom which were ^ W. R. S. Ralston, Songs of the
kindly furnished to him by Professor Russian People, p. 221.
262 THE KILLING OF THE TREE-SPIRIT chap.
Funeral On the Evc of St. John (Midsummer Eve) a figure of Kupalo
°^ •?°^" is made of straw and " is dressed in woman's clothes, with a
trubonko, • r n j
Kostroma, nccklace and a floral crown. Then a tree is felled, and, after
Md^Yariio being decked with ribbons, is set up on some chosen spot,
in Russia. Near this tree, to which they give the name of Marena
[Winter or Death], the straw figure is placed, together with a
table, on which stand spirits and viands. Afterwards a bon-
fire is lit, and the young men and maidens jump over it in
couples, carrying the figure with them. On the next day
they strip the tree and the figure of their ornaments, and
throw them both into a stream." ^ On St. Peter's Day, the
twenty-ninth of June, or on the following Sunday, "the
Funeral of Kostroma " or of Lada or of Yarilo is celebrated
in Russia. In the Governments of Penza and Simbirsk the
funeral used to be represented as follows. A bonfire was
kindled on the twenty-eighth of June, and on the next day
the maidens chose one of their number to play the part of
Kostroma. Her companions saluted her with deep obei-
sances, placed her on a board, and carried her to the bank of
a stream. There they bathed her in the water, while the
oldest girl made a basket of lime-tree bark and beat it like
a drum. Then they returned to the village and ended the
day with processions, games, and dances.^ In the Murom
district Kostroma was represented by a straw figure dressed
in woman's clothes and flowers. This was laid in a trough
and carried with songs to the bank of a lake or river. Here
the crowd divided into two sides, of which the one attacked
and the other defended the figure. At last the assailants
gained the day, stripped the figure of its dress and ornaments,
tore it in pieces, trod the straw of which it was made under
foot, and flung it into the stream ; while the defenders of the
figure hid their faces in their hands and pretended to bewail
the death of Kostroma.^ In the district of Kostroma the
burial of Yarilo was celebrated on the twenty -ninth or
thirtieth of June. The people chose an old man and gave
him a small coffin containing a Priapus-like figure represent-
' W. R. S. Ralston, Songs of the p. 414.
Russian People, p. 241. 3 -^ Mannhardt, Baumkultus, pp.
2 W. R. S. Ralston, op. cit. pp. 414 sq. ; W. R. S. Ralston, op. cit. p.
243 sq. ; W, Mannhardt, Baavikultus, 244.
VIII DEATH AND RESURRECTION OF KOSTRUBONKO 263
ing Yarilo. This he carried out of the town, followed by
women chanting dirges and expressing by their gestures
grief and despair. In the open fields a grave was dug, and
into it the figure was lowered amid weeping and wailing,
after which games and dances were begun, " calling to mind
the funeral games celebrated in old times by the pagan
Slavonians.'"^ In Little Russia the figure of Yarilo was
laid in a coffin and carried through the streets after sunset
surrounded by drunken women, who kept repeating mourn-
fully, " He is dead ! he is dead ! " The men lifted and
shook the figure as if they were trying to recall the dead
man to life. Then they said to the women, " Women, weep
not. I know what is sweeter than honey." But the women
continued to lament and chant, as they do at funerals. " Of
what was he guilty ? He was so good. He will arise no
more. O how shall we part from thee? What is life
without thee ? Arise, if only for a brief hour. But he rises
not, he rises not." At last the Yarilo was buried in a grave.^
§ g. Death and Revival of Vegetation
These Russian customs are plainly of the same nature as The
those which in Austria and Germany are known as " Carrying l^^j'^^'J^^^.
out Death." Therefore if the interpretation here adopted ko, Yarilo,
of the latter is right, the Russian Kostrubonko, Yarilo, ^°^^°^g
and the rest must also have been originally embodiments of probably
the spirit of vegetation, and their death must have been \.^sSs of
regarded as a necessary preliminary to their revival. The vegetation
, . 1 • 1 z^ i r ii dying and
revival as a sequel to the death is enacted in the hrst ot the coming to
ceremonies described, the death and resurrection of Kostru- "fe agai°-
bonko. The reason why in some of these Russian ceremonies
the death of the spirit of vegetation is celebrated at mid-
summer may be that the decline of summer is dated from
Midsummer Day, after which the days begin to shorten, and
the sun sets out on his downward journey —
" To the darksome hollows
Where the frosts of winter lie."
1 W. R. S. Ralston, op. cit. p. 245; 2 w. Mannhardt, I.e. ; W. R. S.
W. Mannhardt, Baumkultus, p. 416. Ralston, I.e.
264
THE KILLING OF THE TREE-SPIRIT
CHAP.
In these
ceremonies
grief and
gladness,
love and
hatred
appear to
be curiously
combined.
Expulsion
of Death
sometimes
enacted
without an
effigy-
Such a turning-point of the year, when vegetation might be
thought to share the incipient though still almost impercep-
tible decay of summer, might very well be chosen by
primitive man as a fit moment for resorting to those magic
rites by which he hopes to stay the decline, or at least to
ensure the revival, of plant life.
But while the death of vegetation appears to have been
represented in all, and its revival in some, of these spring
and midsummer ceremonies, there are features in some of
them which can hardly be explained on this hypothesis
alone. The solemn funeral, the lamentations^ and the
mourning attire, which often characterise these rites, are
indeed appropriate at the death of the beneficent spirit of
vegetation. But what shall we say of the glee with which
the effigy is often carried out, of the sticks and stones with
which it is assailed, and the taunts and curses which are
hurled at it ? What shall we say of the dread of the effigy
evinced by the haste with which the bearers scamper home
as soon as they have thrown it away, and by the belief that
some one must soon die in any house into which it has
looked ? This dread might perhaps be explained by a belief
that there is a certain infectiousness in the dead spirit of
vegetation which renders its approach dangerous. But this
explanation, besides being rather strained, does not cover
the rejoicings which often attend the carrying out of Death.
We must therefore recognise two distinct and seemingly
opposite features in these ceremonies : on the one hand,
sorrow for the death, and affection and respect for the dead;
on the other hand, fear and hatred of the dead, and rejoicings
at his death. How the former of these features is to be
explained I have attempted to shew : how the latter came
to be so closely associated with the former is a question
which I shall try to answer in the sequel.
Before we quit these European customs to go farther
afield, it will be well to notice that occasionally the expulsion
of Death or of a mythic being is conducted without any
visible representative of the personage expelled. Thus at
Konigshain, near Gorlitz in Silesia, all the villagers, young
and old, used to go out with straw torches to the top of a
neighbouring hill, called Todtenstein (Death-stone), where
vm DEATH AND REVIVAL OF VEGETATION 265
they lit their torches, and so returned home singing, " We
have driven out Death, we are bringing back Summer." ^
In Albania young people light torches of resinous wood on
Easter Eve, and march in procession through the village
brandishing them. At last they throw the torches into the
river, saying, " Ha, Kore, we fling you into the river, like
these torches, that you may return no more." Some say
that the intention of the ceremony is to drive out winter ;
but Kore is conceived as a malignant being who devours
children.^
§ 10. Analogous Rites in India
In the Kanagra district of India there is a custom images of
observed by young girls in spring which closely resembles l^rvat"'^
some of the European spring ceremonies just described. It married,
is called the Rait Ka meld, or fair of Rali, the Rali being a ^^°^'^^'
small painted earthen image of Siva or P^rvatJ. The custom mourned
is in vogue all over the Kanagra district, and its celebration, 1°^]^.
which is entirely confined to young girls, lasts through most
of Chet (March-April) up to the Sankrint of Baisikh (April).
On a morning in March all the young girls of the village
take small baskets of dub grass and flowers to an appointed
place, where they throw them in a heap. Round this
heap they stand in a circle and sing. This goes on every
day for ten days, till the heap of grass and flowers has
reached a fair height. Then they cut in the jungle two
branches, each with three prongs at one end, and place them,
prongs downwards, over the heap of flowers, so as to make
two tripods or pyramids. On the single uppermost points
of these branches they get an image-maker to construct two
clay images, one tb represent Siva, and the other Pirvatt.
The girls then divide themselves into two parties, one for
Siva and one for P^rvati, and marry the images in the usual
way, leaving out no part of the ceremony. After the mar-
riage they have a feast, the cost of which is defrayed by
contributions solicited from their parents. Then at the next
Sankrant (Baisakh) they all go together to the river-side,
throw the images into a deep pool, and weep over the place,
' J. Grimm, Deutsche Mythologie,'^ ^ J. G. von Hahn, Albanesische
ii. 644. Studien (Jena, 1854), i. i6o.
266
THE KILLING OF THE TREE-SPIRIT
In this
Indian
custom
Siva and
Pirvatl
seem to be
the equiva-
lents of
the King
and Queen
of May.
as though they were performing funeral obsequies. The
boys of the neighbourhood often tease them by diving after
the images, bringing them up, and waving them about while
the girls are crying over them. The object of the fair is
said to be to secure a good husband.^
That in this Indian ceremony the deities Siva and
Parvati are conceived as spirits of vegetation seems to be
proved by the placing of their images on branches over a
heap of grass and flowers. Here, as often in European folk-
custom, the divinities of vegetation are represented in
duplicate, by plants and by puppets. The marriage of
these Indian deities in spring corresponds to the European
ceremonies in which the marriage of the vernal spirits of
vegetation is represented by the King and Queen of May,
the May Bride, Bridegroom of the May, and so forth.^ The
throwing of the images into the water, and the mourning for
them, are the equivalents of the European customs of throw-
ing the dead spirit of vegetation under the name of Death,
Yarilo, Kostroma, and the rest, into the water and lamenting
over it. Again, in India, as often in Europe, the rite is
performed exclusively by females. The notion that the
ceremony helps to procure husbands for the girls can be
explained by the quickening and fertilising influence which
the spirit of vegetation is believed to exert upon the life of
man as well as of plants.^
The fore-
going
customs
were
originally
rites in-
tended to
ensure the
revival of
nature in
spring by
means of
imitative
magic.
§11. The Magic Spring
The general explanation which we have been led to
adopt of these and many similar ceremonies is that they are,
or were in their origin, magical rites intended to ensure the
revival of nature in spring. The means by which they were
supposed to effect this end were imitation and sympathy.
Led astray by his ignorance of the true causes of things,
primitive man believed that in order to pi'oduce the great
phenomena of nature on which his life depended he had
only to imitate them, and that immediately by a secret
' R. C. Temple, in Indian Anti- Hon of Kings, ii. 84 sqq.
quary, xi. (1882) pp. 297 sq. 3 See The Magic Art and the Evolu-
^ See The Magic Art and the Evolu- tion of Kings, ii. 45 sqq.
viii THE MAGIC SPRING 267
sympathy or mystic influence the little drama which he
acted in forest glade or mountain dell, on desert plain or
wind-swept shore, would be taken up and repeated by
mightier actors on a vaster stage. He fancied that by
masquerading in leaves and flowers he helped the bare
earth to clothe herself with verdure, and that by playing the
death and burial of winter he drove that gloomy season
away, and made smooth the path for the footsteps of return-
ing spring. If we find it hard to throw ourselves even in
fancy into a mental condition in which such things seem
possible, we can more easily picture to ourselves the anxiety
which the savage, when he first began to lift his thoughts
above the satisfaction of his merely animal wants, and to
meditate on the causes of things, may have felt as to the
continued operation of what we now call the laws of
nature. To us, familiar as we are with the conception of
the uniformity and regularity with which the great cosmic
phenomena succeed each other, there seems little ground for
apprehension that the causes which produce these effects
will cease to operate, at least within the near future. But
this confidence in the stability of nature is bred only by the
experience which comes of wide observation and long
tradition ; and the savage, with his narrow sphere of obser-
vation and his short-lived tradition, lacks the very elements
of that experience which alone could set his mind at rest in
face of the ever-changing and often menacing aspects of
nature. No wonder, therefore, that he is thrown into a
panic by an eclipse, and thinks that the sun or the moon
would surely perish, if he did not raise a clamour and shoot
his puny shafts into the air to defend the luminaries from
the monster who threatens to devour them. No wonder he
is terrified when in the darkness of night a streak of sky is
suddenly illumined by the flash of a meteor, or the whole
expanse of the celestial arch glows with the fitful light of
the Northern Streamers.^ Even phenomena which recur at
1 When the Kurnai of Victoria saw do not let it burn us up ! " See A. W.
the Aurora Australis, which corresponds Howitt, " On some Australian Beliefs,"
to the Northern Streamers of Europe, Journal of the Anthropological Institute,
they exchanged wives for the day and xiii. (1884) p. 189 ; id.. Native Tribes
swung the severed hand of a dead man of South-East Australia, pp. 276 sq.,
towards it, shouting, " Send it away ! 430.
268 THE KILLING OF THE TREE-SPIRIT chap.
fixed and uniform intervals may be viewed by him with
apprehension, before he has come to recognise the orderli-
ness of their recurrence. The speed or slowness of his
recognition of such periodic or cyclic changes in nature will
depend largely on the length of the particular cycle. The
cycle, for example, of day and night is everywhere, except
in the polar regions, so short and hence so frequent that
men probably soon ceased to discompose themselves seriously
as to the chance of its failing to recur, though the ancient
Egyptians, as we have seen, daily wrought enchantments to
bring back to the east in the morning the fiery orb which
Feelings had sunk at evening in the crimson west. But it was far
theprimil Otherwise with the annual cycle of the seasons. To any
tive savage jjian a year is a considerable period, seeing that the number
regarded of our ycars is but few at the best. To the primitive
the changes g^yagg^ with his short memory and imperfect means of
seasons, marking the flight of time, a year may well have been so
long that he failed to recognise it as a cycle at all, and
watched the changing aspects of earth and heaven with a
perpetual wonder, alternately delighted and alarmed, elated
and cast down, according as the vicissitudes of light and heat,
of plant and animal life, ministered to his comfort or
threatened his existence. In autumn when the withered
leaves were whirled about the forest by the nipping blast,
and he looked up at the bare boughs, could he feel sure
that they would ever be green again ? As day by day the
sun sank lower and lower in the sky, could he be certain
that the luminary would ever retrace his heavenly road ?
Even the waning moon, whose pale sickle rose thinner and
thinner every night over the rim of the eastern horizon, may
have excited in his mind a fear lest, when it had wholly
vanished, there should be moons no more.
In modern These and a thousand such misgivings may have thronged
oid^magi- ^ the fancy and troubled the peace of the man who first began
cai rites for to reflect ou the mysteries of the world he lived in, and to take
tli6 rtiviv3.1
of nature thought for a more distant future than the morrow. It was
in spring natural, therefore, that with such thoughts and fears he should
have de-
generated havc doue all that in him lay to bring back the faded blossom
into mere ^-q ^he bough, to swing the low sun of winter up to his old
pageants ^ o ^ o r
and place in the summer sky, and to restore its orbed fulness to
pastimes.
VIII THE MAGIC SPRING 269
the silver lamp of the waning moon. We may smile at his
vain endeavours if we please, but it was only by making
a long series of experiments, of which some were almost
inevitably doomed to failure, that man learned from ex-
perience the futility of some of his attempted methods and
the fruitfulness of others. After all, magical ceremonies are
nothing but experiments which have failed and which con-
tinue to be repeated merely because, for reasons which have
already been indicated,^ the operator is unaware of their
failure. With the advance of knowledge these ceremonies
either cease to be performed altogether or are kept up from
force of habit long after the intention with which they were
instituted has been forgotten. Thus fallen from their high
estate, no longer regarded as solemn rites on the punctual
performance of which the welfare and even the life of the
community depend, they sink gradually to the level of
simple pageants, mummeries, and pastimes, till in the final
stage of degeneration they are wholly abandoned by older
people, and, from having once been the most serious occupa-
tion of the sage, become at last the idle sport of children.
It is in this final stage of decay that most of the old magical
rites of our European forefathers linger on at the present
day, and even from this their last retreat they are fast being
swept away by the rising tide of those multitudinous forces,
moral, intellectual, and social, which are bearing mankind
onward to a new and unknown goal. We may feel some
natural regret at the disappearance of quaint customs and
picturesque ceremonies, which have preserved to an age
often deemed dull and prosaic something of the flavour and
freshness of the olden time, some breath of the springtime of
the world ; yet our regret will be lessened when we remember
that these pretty pageants, these now innocent diversions,
had their origin in ignorance and superstition ; that if they
are a record of human endeavour, they are also a monument
of fruitless ingenuity, of wasted labour, and of blighted
hopes ; and that for all their gay trappings — their flowers,
their ribbons, and their music— they partake far more of
tragedy than of farce.
The interpretation which, following in the footsteps of
1 See The Magic Art and the Evolution of Kings, i. 242 sq.
270 THE KILLING OF THE TREE-SPIRIT chap.
Parallel to W. Mannhardt, I have attempted to give of these ceremonies
custo^s"rf '^^^ '^^^^ ""'^ ^ ^'^^'^ confirmed by the discovery, made since
Europe in this book was first written, that the natives of Central Aus-
rites™ofthe' ^raHa regularly practise magical ceremonies for the purpose
Central of awakening the dormant energies of nature at the approach
aborigines, of what may be called the Australian spring. Nowhere
apparently are the alternations of the seasons more sudden
and the contrasts between them more striking than in the
deserts of Central Australia, where at the end of a long
period of drought the sandy and stony wilderness, over which
the silence and desolation of death appear to brood, is
suddenly, after a few days of torrential rain, transformed into
a landscape smiling with verdure and peopled with teeming
multitudes of insects and lizards, of frogs and birds. The
marvellous change which passes over the face of nature at
such times has been compared even by European observers
to the effect of magic ; ^ no wonder, then, that the savage
should regard it as such in very deed. Now it is just when
there is promise of the approach of a good season that the
natives of Central Australia are wont especially to perform
those magical ceremonies of which the avowed intention is to
multiply the plants and animals they use as food.^ These
ceremonies, therefore, present a close analogy to the spring
customs of our European peasantry not only in the time
of their celebration, but also in their aim ; for we can
hardly doubt that in instituting rites designed to assist
the revival of plant life in spring our primitive forefathers
were moved, not by any sentimental wish to smell at
early violets, or pluck the rathe primrose, or watch yellow
daffodils dancing in the breeze, but by the very practical
consideration, certainly not formulated in abstract terms,
that the life of man is inextricably bound up with that
of plants, and that if they were to perish he could not
survive. And as the faith of the Australian savage in the
efficacy of his magic rites is confirmed by observing that
their performance is invariably followed, sooner or later, by
that increase of vegetable and animal life which it is their
^ Spencer and Gillen, A'a/zVe Tribes 170. For a description of some of
of Central Atistralia, pp. ^ sq., 170. these ceremonies see The Magic Art
^ Spencer and Gillen, op. cit. p. and the Evolution of Kings, i. 85 sqq.
VIII THE MAGIC SPRING 271
object to produce, so, we may suppose, it was with European
savages in the olden time. The sight of the fresh green
in brake and thicket, of vernal flowers blowing on mossy
banks, of swallows arriving from the south, and of the sun
mounting daily higher in the sky, would be welcomed by
them as so many visible signs that their enchantments
were indeed taking effect, and would inspire them with a
cheerful confidence that all was well with a world which
they could thus mould to suit their wishes. Only in autumn
days, as summer slowly faded, would their confidence
again be dashed by doubts and misgivings at symptoms
of decay, which told how vain were all their efforts to
stave off for ever the approach of winter and of death.
NOTE A
CHINESE INDIFFERENCE TO DEATH
Lord Avebury kindly allows me to print the letter of Mr. M. W. Letter of
Lampson, referred to above (p. 146, notei). It runs as follows : — ^'^- ^- W.
Lampson.
Foreign Office, August 7, 1903.
Dear Lord Avebury — As the result of enquiries I hear from a
Mr. Eames, a lawyer who practised for some years at Shanghai and
has considerable knowledge of Chinese matters, that for a small sum
a substitute can be found for execution. This is recognised by the
Chinese authorities, with certain exceptions, as for instance parricide.
It is even asserted that the local Taotai gains pecuniarily by this
arrangement, as he is as a rule not above obtaining a substitute for the
condemned man for a less sum than was paid him by the latter.
It is, I believe, part of the doctrine of Confucius that it is one of
the highest virtues to increase the family prosperity at the expense
of personal suffering. According to Eames, the Chinamen [sic\ looks
upon execution in another man's stead in this light, and consequently
there is quite a competition for such a " substitution."
Should you wish to get more definite information, the address is :
W. Eames, Esq., *=/„ Norman Craig, Inner Temple, E.C.
The only man in this department who has actually been out to
China is at present away. But on his return I will ask him about it.
Yours sincerely, Miles W. Lampson.
On this subject Lord Avebury had stated : "It is said that in Lord
China, if a rich man is condemned to death, he can sometimes Avebury's
purchase a willing substitute at a very small expense." ^ In regard ^'^'^■"^°'-
to his authority for this statement Lord Avebury wrote to me
(August 10, 1903): "I believe my previous information came from
Sir T. Wade, but I liave been unable to lay my hand on his letter,
and do not therefore like to state it as a fact." Sir Thomas Wade
1 Lord Avebury, Origin of Civilisation,^ pp. 378 sq.; compare id.. Pre-
historic Times,^ p. 561-
PT. Ill 273 T
274 CHINESE INDIFFERENCE TO DEA TH note a
was English Ambassador at Peking, and afterwards Professor of
Chinese at Cambridge.
Opinions On the Same subject Mr. Valentine Chirol, editor of the foreign
authOTities department of The Times, wrote to me as follows : —
Queen Anne's Mansions, Westminster, S.W.,
August 2isi, 1905.
Dear Sir — I shall be very glad to do what I can to obtain for you
the information you require. It was a surprise to me to hear that the
accuracy of the statement was called in question. It is certainly a
matter of common report in China that the practice exists. The
difficulty, I conceive, will be to obtain evidence enabling one to quote
concrete cases. My own impression is that the practice is quite justifi-
able according to Chinese ethics when life is given up from motives of
filial piety, that is to say in order to relieve the wants of indigent
parents, or to defray the costs of ancestral rights [jzV:]. Your general
thesis that life is less valued and more readily sacrificed by some races
than by modern Europeans seems to be beyond dispute. Surely the
Japanese practice of sepuku, or harikari, as it is vulgarly called, is a
case in point. Life is risked, as in duelling, by Europeans, for the
mere point of honour, but it is never deliberately laid down in satis-
faction of the exigencies of the social code. I will send you whatever
information I can obtain when it reaches me, but that will not of course
be for some months. — Yours truly, Valentine Chirol.
P.S. — A friend of mine who has just been here entirely confirms
my own belief as to the accuracy of your statement, and tells me he
has himself seen several Imperial Decrees in the Peking Gazette, calling
provincial authorities to order for having allowed specific cases of sub-
stitution to occur, and ordering the death penalty to be carried out in
a more severe form on the original culprits as an extra punishment for
obtaining substitutes. He has promised to look up some of these
Impe. Decrees on his return to China, and send me translations. I
am satisfied personally that his statement is conclusive. V. C.
On the same subject I have received the following letter from
Mr. J. O. P. Bland, for fourteen years correspondent of The Times
in China : —
The Clock House, Shepperton,
March 22nd, 1911.
Dear Professor Frazer — My friend Mr. Valentine Chirol, writing
the other day from Crete on his way East, asked me to communicate
with you on the subject of your letter of the 3rd ulto., namely, the
custom, alleged to exist in China, of procuring substitutes for persons
condemned to death, the substitutes' families or relatives receiving
compensation in cash.
To speak of this as a custom is to exaggerate the frequency of a
class of incident which has undoubtedly been recorded in China and
NOTE A CHINESE INDIFFERENCE TO DEA TH 275
of which there has been mention in Imperial Decrees. I am sorry to
say that I have not my file of the Peking Gazette here, for immediate
reference, but I am writing to my friend Mr. Backhouse in Peking, and
have no doubt but that he will be able to give chapter and verse of
instances thus recorded. I had expected to find cases of the kind
recorded in Mr. Werner's recently-published " Descriptive Sociology "
of the Chinese (Spencerian publications), but have not been able to do
so in the absence of an index to that voluminous work. More than one
of the authors whom he quotes have certainly referred to cases of
substitution for death-sentence prisoners. Parker, for instance (" China
Past and Present," page 378), asserts that substitutes were to be had
in Canton at the reasonable price of fifty taels (say £10). Dr. Matignon
(in "Superstition, Crime et Misfere en Chine," page 113) says that filial
piety is a frequent motive. The negative opinion of Professors Giles
and de Groot is entitled to consideration, but cannot be regarded as any
more conclusive than the views expressed by Professor Giles on the
question of infanticide which are outweighed by a mass of direct proof
of eye-witnesses.
In a country where men submit voluntarily to mutilation and grave
risk of death for a comparatively small gain to themselves and their
relatives, where women commit suicide in hundreds to escape capture
by invaders or strangers, where men and women alike habitually sacrifice
their life for the most trivial motives of revenge or distress, it need not
greatly surprise us that some should be found, especially among the
wretchedly poor class, willing to give up their life in order to relieve
their famiHes of want or otherwise to " acquire merit."
The most important thing, I think, in expressing any opinion about
the Chinese, is to remember the great extent and heterogeneous elements
of the country, and to abstain from any sweeping generalisations based
on isolated acts or events.- — Yours very truly, J. O. P. Bland.
As the practice in question involves a grave miscarriage of
justice, the discovery of which might entail serious consequences on
the magistrate who connived at it, we need not wonder that it is
generally hushed up, and that no instances of it should come to the
ears of many Europeans resident in China. My friend Professor
H. A. Giles of Cambridge in conversation expressed himself quite in-
credulous on the subject, and Professor J. J. M. de Groot of Leyden
wrote to me (January 31, 1902) to the same effect. The Rev. Dr.
W. T. A. Barber, Headmaster of the Leys School, Cambridge, and
formerly a missionary in China, wrote to me (January 30, 1902):
" As to the possibility that a man condemned to death may secure a
substitute on payment of a moderate sum of money, we used to
hear that this was the case ; but I have no proof that would justify
you in using the fact." Another experienced missionary, the Rev.
W. A. Cornaby, wrote to Dr. Barber: "I have heard of no such
custom in capital crimes. The man in whose house a fire starts
may, and often does, pay another to receive the blows and three
276 CHINESE INDIFFERENCE TO DEATH note a
days in a cangue. But unless where 'foreign riots' were the
case, and a previously condemned criminal handy, I should hardly
think it possible. Every precaution is taken that no one is be-
headed but the man who cannot possibly be let off. The expense
on the county mandarin is over ;^ioo in 'stationery expenses'
with higher courts." On this I would observe that if every execution
costs the. local mandarin so dear, he must be under a strong tempta-
tion to get the expenses out of the prisoner whenever he can do so
without being detected.
Substitutes With regard to the custom, mentioned by Mr. Cornaby, of
for cor- procuring substitutes for corporal punishment, we are told that in
punish- China there are men who earn a livelihood by being thrashed
ment in instead of the real culprits. But they bribe the executioner to lay
on lightly; otherwise their constitution could not long resist the
tear and wear of so exhausting a profession.^ Thus the theory and
practice of vicarious suffering are well understood in China.
1 De Guignes, Voyages h Peking, Manille et Pile de France, iii. (Paris,
1808) pp. 114 sq.
China.
NOTE B
SWINGING AS A MAGICAL RITE
■\
The custom of swinging has been practised as a religious or rather The
magical rite in various parts of the world, but it does not seem custom of
possible to explain all the instances of it in the same way. People ^™fis"|
appear to have resorted to the practice from different motives and for various
with different ideas of the benefit to be derived from it. In the reasons.
text we have seen that the Letts, and perhaps the Siamese, swing to
make the crops grow tall.i The same may be the intention of Swinging
the ceremony whenever it is specially observed at harvest festivals. ^' harvest.
Among the Buginese and Macassars of Celebes, for example, it used
to be the custom for young girls to swing one after the other on
these occasions.^ At the great Dassera festival of Nepaul, which
immediately precedes the cutting of the rice, swings and kites come
into fashion among the young people of both sexes. The swings
are sometimes hung from boughs of trees, but generally from a
cross-beam supported on a framework of tall bamboos.^ Among
the Dyaks of Sarawak a feast is held at the end of harvest, when the
soul of the rice is secured to prevent the crops from rotting away.
On this occasion a number of old women rock to and fro on a rude
swing suspended from the rafters.* A traveller in Sarawak has
described how he saw many tall swings erected and Dyaks swinging
to and fro on them, sometimes ten or twelve men together on
one swing, while they chanted in monotonous, dirge-like tones an
invocation to the spirits that they would be pleased to grant a
plentiful harvest of sago and fruit and a good fishing season.*
In the East Indian island of Bengkali elaborate and costly cere-
1 Above, pp. 156 sq. Derde Reeks, Tvifeede Deal (Atnster-
2 'B.'F.M.eMheSjEiniffeEigentkum- dam, 1885), pp. 16^ sq.
Hchkeiten in den Festen und Gewohn- 3 jj ^_ Oldfield, Sketches from
heiten der Makassaren und Bugmesen j^^.^^ (London, 1880), ii. 351.
(Leyden, 1884), p. i; ^■«?., "Over de \ ^'^ S^ Tohn Life in the
ada's of gewoonten der Makassaren en ^f^ff, „ ^^ "'2 • -{„
„ . ^ „ Tr 1 n/T j.j.^i Forests of the Far East/ I. IQ± sg.
Boegineezen," Verslagen en Mededeel- ■' > yt \i
ingen der koninklijke Akademie van ^ Ch. Brooke, Ten Years inSarawak,
IVetenscha/>/ien, AideeUnghetteikunde, ii. 226 sq.
277
278
SWINGING AS A MAGICAL RITE
NOTE B
Swinging monies are performed to ensure a good catch of fish. Among the
for fish jggj ^jj hereditary priestess, who bears the royal title of Djindjang
game, jg^^j^j^^ works herself up by means of the fumes of incense and so
forth into that state of mental disorder which with many people passes
for a symptom of divine inspiration. In this pious frame of mind
she is led by her four handmaids to a swing all covered with yellow
and hung with golden bells, on which she takes her seat amid the
jingle of the bells. As she rocks gently to and fro in the swing, she
speaks in an unknown tongue to each of the sixteen spirits who have
to do with the fishing.^ In order to procure a plentiful supply of
game the Tinneh Indians of North- West America perform a magical
ceremony which they call "the young man bounding or tied."
They pinion a man tightly, and having hung him by the head and
heels from the roof of the hut, rock him backwards and forwards.^
Thus we see that people swing in order to procure a plentiful
supply of fish and game as well as good crops. In such cases the
notion seems to be that the ceremony promotes fertility, whether in
the vegetable or the animal kingdom ; though why it should be
Indian supposed to do SO, I confess myself unable to explain. There seem
custom of to be some reasons for thinking that the Indian rite of swinging on
on'hoolfs hooks run through the flesh of the performer is also resorted to, at
least in some cases, from a belief in its fertilising virtue. Thus
Hamilton tells us that at Karwar, on the west coast of India, a feast
is held at the end of May or beginning of June in honour of the
infernal gods, " with a divination or conjuration to know the fate of
the ensuing crop of corn." Men were hung from a pole by means
of tenter-hooks inserted in the flesh of their backs ; and the pole
with the men dangling from it was then dragged for more than a
mile over ploughed ground from one sacred grove to another,
preceded by a young girl who carried a pot of fire on her head.
When the second grove was reached, the men were let down and
taken off the hooks, and the girl fell into the usual prophetic frenzy,
after which she unfolded to the priests the revelation with which she
had just been favoured by the terrestrial gods. In each of the
groves a shapeless black stone, daubed with red lead to stand for a
mouth, eyes, and ears, appears to have represented the indwelling
divinity.^ Sometimes this custom of swinging on hooks, which is
known among the Hindoos as Churuk Puja, seems to be intended
1 J. S. G. Gramberg, "De Troeboek-
visscherij," Tijdschrift voor Indische
Taal- iMnd- en Volkenkunde, xxiv.
(1887) pp. 314 J?.
^ E. Petitot, Monographic des Dini-
Dindjii (Paris, 1876), p. 38. The
same ceremony is performed, oddly
enough, to procure the death of an
enemy.
3 Hamilton's ' ' Account of the East
Indies," in Pinkerton's Voyages and
Travels, viii. 360 sq. In general
we are merely told that these Indian
devotees swing on hooks in fulfilment
of a vow or to obtain some favour of a
deity. See Duarte Barbosa, Descrip-
tion of the Coasts of East Africa a7id
Malabar in the beginning of the Six-
NOTEB SWINGING AS A MAGICAL RITE 279
to propitiate demons. Some Santals asked Mr. V. Ball to be allowed
to perform it because their women and children were dying of sick-
ness, and their cattle were being killed by wild beasts ; they believed
that these misfortunes befell them because the evil spirits had not
been appeased.^ These same Santals celebrate a swinging festival
of a less barbarous sort about the month of February. Eight men
sit in chairs and rotate round posts in a sort of revolving swing, like
the merry-go-rounds which are so dear to children at English fairs.^
At the Nauroz and Eed festivals in Dardistan the women swing on
ropes suspended from trees.* During the rainy season in Behar Swinging
young women swing in their houses, while they sing songs appro- '" ^^^ "^^'"5'
piiate to the season. The period during which they indulge in this
pastime, if a mere pastime it be, is strictly limited ; it begins with a
festival which usually falls on the twenty-fifth of the month Jeyt and
ends with another festival which commonly takes place on the twenty-
fifth of the month Asin. No one would think of swinging at any
other time of the year.* It is possible that this last custom may
be nothing more than a pastime meant to while away some of the
tedious hours of the inclement season ; but its limitation to a certain
clearly-defined portion of the year seems rather to point to a religious
or magical origin. Possibly the intention may once have been to
drive away the rain. We shall see immediately that swinging is some-
times resorted to for the purpose of expelling the powers of evil.
About the middle of March the Hindoos observe a swinging festival Swinging
of a different sort in honour of the god Krishna, whose image is JJJ ^^°^^
placed in the seat or cradle of a swing and then, just when the dawn
is breaking, rocked gently to and fro several times. The same cere-
mony is repeated at noon and at sunset.^ In the Rigveda the sun
is called, by a natural metaphor, " the golden swing in the sky," and
the expression helps us to understand a ceremony of Vedic India.
A priest sat in a swing and touched with the span of his right hand at
once the seat of the swing and the ground. In doing so he said, " The
teenth Century, U3.r\s[aX.eAhyt\\e Hon. Races of Dardistan (Lahore, 1878),
H. E. J. Stanley (Hakluyt Society, p. 12.
London, 1866), pp. 95 -ff •. 5 Caspar 4 garat Chandra Mitra, "Notes on
Balbi's " Voyage to Pegu," in Pinker- ^^^ g^j^^^j pastimes," Journal of the
ton's Voyages and Travels, ix. 398; Anthropological Society of Bombay, m.
Sonnerat, Voyage aux Indes orientates qe. sg
et h la Chine, i. 244 ; S. Mateer, The
Land of Charity, p. 220; W. W. ' H. H. Wilson, "The Religious
Hunter, Annals of Rural Bengal,^ p. Festivals of the Hindus," Journal of
463; North Indian Notes and Queries, the Royal Asiatic Society, ix. (1848)
i P 76 § 511. P- 9^' Compare E. T. Dalton, De-
^V.' 'Bail, Jungle Life in India scriptive Ethnology of Bengal,^. T,ii,;
(London, 1880), p. 232. Monier Williams, Religious Life and
2 W. W. Hunter, Annals of Rural Thotight in India, -p. 137; W. Crooke,
Bengal^ (London, 1872), p. 463- "The Legends of Krishna," Folk-lore,
3 G. W. Leitner, The Languages and xi. (1900) pp. 21 sqq.
28o
SWINGING AS A MAGICAL RITE
NOTE B
/
Esthonian
custom of
swinging
at the
summer
solstice.
Swinging
for inspira-
tion.
Swinging
as a
cure for
sickness.
great lord has united himself with the great lady, the god has united
himself with the goddess." Perhaps he meant to indicate in a graphic
way that the sun had reached that lowest point of its course where*
it was nearest to the earth.^ In this connexion it is of interest tQ
note that in the Esthonian celebration of St. John's Day or th^
summer solstice swings play, along with bonfires, the most prominent
part. Girls sit and swing the whole night through, singing old songs
to explain why they do so. For legend tells of an Esthonian prinqe
who wooed and won an Islandic princess. But a wicked enchanter
spirited away the lover to a desert island, where he languished in
captivity, till his lady-love contrived to break the magic spell that
bound him. Together they sailed home to Esthonia, which thfiy
reached on St. John's Day, and burnt their ship, resolved to stray no
longer in far foreign lands. The swings in which the Esthonian
maidens still rock themselves on St. John's Day are said to recill
the ship in which the lovers tossed upon the stormy sea, and the
bonfires commemorate the burning of it. When the fires have died
out, the swings are laid aside and never used again either in thg
village or at the solitary alehouse until spring comes round once
more.2 Here it is natural to connect both swings and bonfires with
the apparent course of the sun, who reaches the highest and turning
point of his orbit on St. John's Day. Bonfires and swings perhaps
were originally charms intended to kindle and speed afresh on its
heavenly road " the golden swing in the sky." Among the Letts of
South Livonia and Curland the summer solstice is the occasion of a
great festival of flowers, at which the people sing songs with the
constant refrain of lihgo, lihgo. It has been proposed to derive the
word lihgo from the Lettish verb ligot, " to swing," with reference to
the sun swinging in the sky at this turning-point of his course.^
At Tengaroeng, in Eastern Borneo, the priests and priestesses
receive the inspiration of the spirits seated in swings and rocking
themselves to and fro. Thus suspended in the air they appear to
be in a peculiarly favourable position for catching the divine afflatus.
One end of the plank which forms the seat of the priest's swing is
carved in the rude likeness of a crocodile's head ; the swing of the
priestess is similarly ornamented with a serpent's head.*
Again, swings are used for the cure of sickness, but it is the
doctor who rocks himself in them, not the patient. In North
Borneo the Dyak medicine man will sometimes erect a swing in
^ The Hymns of the Rigveda, vii.
87. 5 (vol. ill. p. 108 of R. T. H.
Griffith's translation, Benares, 1 891);
H. Oldenberg, Die Religion des Veda,
pp. 444 sq.
^ J. G. Kohl, Die deutsch-russischen
Ostseeprovinzen (Dresden and Leipsic,
1841), ii. 268 sgq.
^ L. V. Schroeder, " Lihgo (Refrain
der lettischen Sonnwendlieder)," Mit-
teilungen der Anthropologischen Gesell-
schaft in Wien, xxxii. (1902) pp. i-ii.
* S. W. Tromp, " Uit de Salasila van
Koetei," Bijdragen tot de Taal- Land-
en Volkenkunde van Nederlandsch- Indie,
xxxvii. (1888) pp. 87-89.
NOTEB SWINGING AS A MAGICAL RITE 281
front of the sick man's house and sway backwards and forwards on
it for the purpose of kicking away the disease, frightening away evil
spirits, and catching the stray soul of the sufferer.^ Clearly in his
passage through the air the physician is likely to collide with
the disease and the evil spirits, both of which are sure to be
loitering about in the neighbourhood of the patient, and the rude
shock thus given to the malady and the demons may reasonably
be expected to push or hustle them away. At Tengaroeng, in
Eastern Borneo, a traveller witnessed a ceremony for the expul-
sion of an evil spirit in which swinging played a part. After four
men in blue shirts bespangled with stars, and wearing coronets
of red cloth decorated with beads and bells, had sought diligently
for the devil, grabbling about on the floor and grunting withal, three
hideous hags dressed in faded red petticoats were brought in with
great pomp, carried on the shoulders of Malays, and took their seats,
amid solemn silence, on the cradle of a swing, the ends of which
were carved to represent the head and tail of a crocodile. Not
a sound escaped from the crowd of spectators during this awe-
inspiring ceremony ; they regarded the business as most serious.
The venerable dames then rocked to and fro on the swing, fanning
themselves languidly with Chinese paper fans. At a later stage of
the performance they and three girls discharged burning arrows at
a sort of altar of banana leaves, maize, and grass. This completed
the discomfiture of the devil.^
The Athenians in antiquity celebrated an annual festival of Athenian
swinging. Boards were hung from trees by ropes, and people f^s'ivai of
sitting on them swung to and fro, while they sang songs of a loose ^^ "Smg-
or voluptuous character. The swinging went on both in public and
private. Various explanations were given of the custom ; the most
generally received was as follows. When Bacchus came among
men to make known to them the pleasures of wine, he lodged with
a certain Icarus or Icarius, to whom he revealed the precious secret
and bade him go forth and carry the glad tidings to all the world.
So Icarus loaded a waggon with wine -skins, and set out on his
travels, the dog Maera running beside him. He came to Attica,
and there fell in with shepherds tending their sheep, to whom he
gave of the wine. They drank greedily, but when some of them
fell down dead drunk, their companions thought the stranger had
poisoned them with intent to steal the sheep ; so they knocked him
on the head. The faithful dog ran home and guided his master's
daughter Erigone to the body. At sight of it she was smitten with
1 J. Perham, " Manangism in 1911), pp. 169, 170, 171; H. Ling
Borneo,'' Journal of the Straits Roth, T'he Natives of Sarawak and
Branch of the Royal Asiatic Society, British North Borneo, i. 279.
No. 19 (Singapore, 1887), pp. 97 sq.; ^ C. Bock, The Head-hunters of
E. H. Gomes, Seventeen Years among Borneo (London, 1881), pp. iio-
the Sea Dyaks of Borneo (London, 112.
282 SWINGING AS A MAGICAL RITE note b
despair and hanged herself on a tree beside her dead father, but not
until she had prayed that, unless the Athenians should avenge her
sire's murder, their daughters might die the same death as she.
Her curse was fulfilled, for soon many Athenian damsels hanged
themselves for no obvious reason. An oracle informed the
Athenians of the true cause of this epidemic of suicide ; so they
sought out the bodies of the unhappy pair and instituted the
swinging festival to appease Erigone ; and at the vintage they
offered the first of the grapes to her and her father.^
Swinging Thus the swinging festival at Athens was regarded by the
of expia^^ ancients as an expiation for a suicide or suicides by hanging. This
tion and opinion is strongly confirmed by a statement of Varro, that it was
purification, unlawful to perform funeral rites in honour of persons who had died
by hanging, but that in their case such rites were replaced by a
custom of swinging images, as if in imitation of the death they had
died.^ Servius says that the Athenians, failing to find the bodies
of Icarius and Erigone on earth, made a pretence of seeking them
in the air by swinging on ropes hung from trees ; and he seems to
have regarded the custom of swinging as a purification by means of
air.^ This explanation probably comes very near the truth ; indeed
if we substitute " souls " for " bodies " in the wording of it we may
almost accept it as exact. It might be thought that the souls of
persons who had died by hanging were, more than the souls of the
other dead, hovering in the air, since their bodies were suspended
in air at the moment of death. Hence it would be considered
needful to purge the air of these vagrant spirits, and this might be
done by swinging persons or things to and fro, in order that by
their impact they might disperse and drive away the baleful ghosts.
Thus the custom would be exactly analogous, on the one hand, to
the practice of the Malay medicine-man, who swings to and fro in
front of the patient's house in order to chase away the disease, or to
frighten away evil spirits, or to catch the stray soul of the sick man,
and, on the other hand, to the practice of the Central Australian
' Hyginus,^rf?-a«oOT«Va, ii. 4, pp. 34 p. 280). As to the swinging festival
sqq., ed. Bunte ; id., Fabulae, 130; at Athens see O. Jahn, Archdologische
Servius and Probus on Virgil, Georg. Beitrdge, pp. 324 sq. ; Daremberg et
ii. 389 ; Festus, s.v. " Oscillantes," p. Saglio, Dictionnaire des antiquitis
194, ed. C. O. Muller ; Athenaeus, grecques et romaines, s.v. "Aiora";
xiv. 10, p. 618 E f; Pollux, iv. 55 ; Miss J. E. Harrison, in Mythology and
Hesychius, s.vv. 'AKtjtis and Aldipa; Monuments 0/ Ancient Athens, hy Mrs.
Etymologicum magnum, s.v. ASdpa, Verrall and Miss J. E. Harrison, pp.
p. 42. 3 ; Schol. on Homer, Ih'ad, xxii. xxxix sqq.
29. The story of the murder of Icarius ^ Servius on Virgil, Aen. xii. 603:
is told by a scholiast on Lucian {Vial. " Et Varro ait: Suspendiosis quibus
meretr. vii. 4) to explain the origin of iusta fieri ius non sit, suspensis oscillis
aiiSeieni {esiiva.\(Jiheinisches Museum, velutiperimitationemviortisparentari."
N.F., XXV. (1870) pp. 557 sqq. ; 3 Servius on Virgil, Georg. ii. 389;
Scholia in Lucianum, ed. H. Rabe, id., on Aen. vi. 741.
NOTE B SWINGING AS A MAGICAL RITE 283
aborigines who beat the air with their weapons and hands in order
to drive the lingering ghost away to the grave.^ At Rome swinging
seems to have formed part of the great Latin festival {Feriae Latinae),
and its origin was traced to a search in the air for the body or
even the soul of King Latinus, who had disappeared from earth
after the battle with Mezentius, King of Caere. ^
Yet on the other hand there are circumstances which point to Swinging
an intimate association, both at Athens and Rome, of these swinging '° promote
festivals with an intention of promoting the growth of cultivated of^pSnts.
plants. Such circumstances are the legendary connexion of the
Athenian festival with Bacchus, the custom of offering the first-
fruits of the vintage to Erigone and Icarius,^ and at Rome the
practice of hanging masks on trees at the time of sowing * and in
order to make the grapes grow better.^ Perhaps we can reconcile
the two apparently discrepant effects attributed to swinging as a
means of expiation on the one side and of fertilisation on the other,
by supposing that in both cases the intention is to clear the air of
dangerous influences, whether these are ghosts of the unburied dead
or spiritual powers inimical to the growth of plants. Independent
of both appears to be the notion that the higher you swing the
higher will grow the crops.' This last is homoeopathic or imitative
magic pure and simple, without any admixture of the ideas of
purification or expiation.
In modern Greece and Italy the custom of swinging as a festal Swinging
rite, whatever its origin may be, is still observed in some places. ^ a festal
At the small village of Koukoura in Elis an English traveller modem
observed peasants swinging from a tree in honour of St. George, Greece and
whose festival it was.'^ On the Tuesday after Easter the maidens ^'^^y-
of Seriphos play their favourite game of the swing. They hang a
rope from one wall to another of the steep, narrow, filthy street,
and putting some clothes on it swing one after the other, singing as
they swing. Young men who try to pass are called upon to pay
toll in the shape of a penny, a song, and a swing. The words
which the youth sings are generally these : " The gold is swung, the
silver is swung, and swung too is my love with the golden hair " ; to
1 Spencer and Gillen, Native Tribes cence of the fact that, the bodies of
of Central Australia, pp. 505 sq. Latinus and Aeneas being undiscover-
2 Festus, s.v. " Oscillantes," p. 194, able, their animae were sought in the
ed. C. O. Muller. This festival and its air " (G. E. M. Marindin, s.v.
origin are also alluded to in a passage "Oscilla," W. Smith's Dictionary of
of one of the manuscripts of Servius Greek and Roman Antiquities,^ ii.
(on Virgil, Georg. ii. 389), which is 304).
printed by Lion in his edition of ' Hyginus, Fab. 130.
Servius (vol. ii. 254, note), but not * Probus on Virgil, Georg. ii. 385.
by Thilo and Hagen in their large ^ Virgil, Georg. ii. 388 sqq.
critical edition of the old Virgilian ' See above, p. 157,
commentator. "\aSchol. Bob.'^. l^t ' W. G. Clark, Peloponnesus
we are told that there was a reminis- (London, 1858), p. 274.
284 SWINGING AS A MAGICAL RITE note b
which the girl replies, " Who is it that swings me that I may gild
him with my favour, that I may work him a fez all covered with
pearls ? " ^ In the Greek island of Karpathos the villagers assemble
at a given place on each of the four Sundays before Easter, a swing
is erected, and the women swing one after the other, singing death
wails such as they chant round the mimic tombs in church on the
night of Good Friday. 2 On Christmas Day peasant girls in some
villages of Calabria fasten ropes to iron rings in the ceiling and
swing on them, while they sing certain songs prescribed by custom
for the occasion. The practice is regarded not merely as an amuse-
ment but also as an act of devotion.^ " It is a custom in Cadiz,
when Christmas comes, to fasten swings in the courtyards of houses,
and even in the houses themselves when there is no room for them
outside. In the evenings lads and lasses assemble round the swings
and pass the time happily in swinging amid joyous songs and cries.
The swings are taken down when Carnival is come."* The
observance of the custom at Christmas, that is, at the winter solstice,
suggests that in Calabria and Spain, as in Esthonia, the pastime may
originally have been a magical rite designed to assist the sun in
climbing the steep ascent to the top of the summer sky. If this were
so, we might surmise that the gold and the golden hair mentioned
by youths and maidens of Seriphos as they swing refer to "the
golden swing in the sky," in other words to the sun whose golden
lamp swings daily across the blue vault of heaven.
Swinging However that may be, it would seem that festivals of swinging are
especially held in spring. This is true, for example, of North Africa,
where such festivals are common. At some places in that part of
the world the date of the swinging is the time of the apricots ; at
others it is said to be the spring equinox. In some places the festival
lasts three days, and fathers who have had children born to them
within the year bring them and swing them in the swings.^ In Corea
"the fifth day of the fifth moon is called Tano-naL Ancestors are
then worshipped, and swings are put up in the yards of most houses
for the amusement of the people. The women on this day may go
about the streets ; during the rest of the year they may go out only
after dark. Dressed in their prettiest clothes, they visit the various
houses and amuse themselves swinging. The swing is said to convey
the idea of keeping cool in the approaching summer. It is one of
1 J. T. Bent, The Cyclades (London, the custom is observed on Ascension
1885), p. 5. Day instead of at Christmas.
2 J. T. Bent, quoted by Miss J. E. * 'SeMii, Los Majosde Cadiz, e.yAx&A
Harrison, Mythology and Monuments sent to me in the original Spanish by
of Ancient Athens, p. xHii. Mr. W. Moss, of 2 1 Abbey Grove,
^ Vincenzo Dorsa, La Tradizione Bolton, March 23rd, 1907.
greco-latina negli usi e nelle credenze ^ E. Doutte, Magie et religion dans
popolari delta Calabria Citeriore FAfrique du nord (Algiers, 1 908), pp.
(Cosenza, 1884), p. 36. In one village 580 j^.
at festivals
in spring.
NOTES SWINGING AS A MAGICAL RITE 285
the most popular feasts of the year." ^ Perhaps the reason here
assigned for swinging may explain other instances of the custom ;
on the principles of homoeopathic magic the swinging may be
regarded as a means of ensuring a succession of cool refreshing
breezes during the oppressive heat of the ensuing summer.
1 W. W. Rockhill, "Notes on some stitions of Korea," American Anthro-
of the Laws, Customs, and Super- pologist, iv. (1891) pp. 185 sq.
ADDENDA
P. 104. The sacred precinct of Pelops at Olympia. — It deserves
to be noted that just as Pelops, whose legend reflects the origin of
the chariot-race, had his sacred precinct and probably his tomb at
Olympia, in like manner Endymion, whose legend reflects the origin
of the foot-race,^ had his tomb at the end of the Olympic stadium,
at the point where the runners started in the race.^ This presence
at Olympia of the graves of the two early kings, whose names are
associated with the origin of the foot-race and of the chariot-race
respectively, can hardly be without significance; it indicates the
important part played by the dead in the foundation of the
Olympic games.
P. 188. A man is literally reborn in the person of his son. —
This belief in the possible rebirth of the parent in the child may
sometimes explain the seemingly widespread dislike of people to
have children like themselves. Examples of such a dislike have
met us in a former part of this work.' A similar superstition
prevails among the Papuans of Doreh Bay in Dutch New Guinea.
When a son resembles his father or a daughter resembles her mother
closely in features, these savages fear that the father or mother
will soon die.* Again, in the island of Savou, to the south-west of
Timor, if a child at birth is thought to be like its father or mother,
it may not remain under the parental roof, else the person whom it
resembles would soon die.^ Such superstitions, it is obvious, might
readily suggest the expedient of killing the child in order to save the
life of the parent.
' Pausanias, v. I. 4. schrift voor Indische Taal- Land- en
2 Pausanias, vi. 20. 9. Volkenkunde, xliii. (1901) p. 566.
3 Taboo and the Perils of the Soul, ^ J. H. Letteboer, " Eenige aanteek-
pp. 88 sq. eningen omtrent de gebruiken bij
* J. L. van Hasselt, "Aanteeken- zwangerschap en geboorte onder de
ingen aangaande de gewoonten der Savuneezen," Mededeelingen van wege
Papoeas in de Dorebaai, ten opzichte het Nederlandsche Zendelinggenoot-
van zwangerschap en geboorte," Tijd- schap, xlvi. (1902) p. 45.
287
INDEX
Ababua, the, 65
Abbas, the Great, 157
Abchases, their memorial feasts, 98, 103
Abdication, annual, of kings, 14S ; of
father when his son is grown up, 181 ;
of the king on the birth of a son, igo
Abeokuta, the Alake of, 203
Abipones, the, 63
Abraham, his attempted sacrifice of
Isaac, 177
Abruzzi, the, 66, 67 ; burning an effigy
of the Carnival in the, 224 ■ Lenten
custom in the, 244 sg.
Abstract notions, the personification of,
not primitive, 253
Academy at Athens, funeral games held
in the, 96
Acaill, Book of, 39
Accession of a Shilluk king, ceremonies
at the, 23 s^.
Acropolis at Athens, the sacred serpent
on the, 86 j^.
Adonis or Tammuz, 7
Aesculapius restores Hippolytus or Vir-
bius to life, 214
Africa, succession to the soul in, 200 sf,
North, festivals of swinging in, 284
Agathocles, his siege of Carthage, 167
Agrigentum, Phalaris of, 75
Agrionia, a festival, 163
Agylla, funeral games at, 95
Ahaz, King, his sacrifice of his children,
169 s^.
Akurwa, 19, 23, 24
Alake, the, of Abeokuta, custom of
cutting off the head of his corpse, 203
Alban kings, 76
Albania, expulsion of Kore on Easter
Eve in, 265
Alcibiades of Apamea, his vision of the
Holy Ghost, $ n.^
Alexander the Great, funeral games in
his honour, 95
Algonkin women, their attempts to be
impregnated by the souls of the dying,
199
PT. Ill 2
Altdorf and Weingarten, Ash Wednes-
day at, 232
AIus, sanctuary of Laphystian Zeus at,
i6r, 164
Amasis, king of Egypt, 217
Amelioration in the character of the gods,
136
American Indians, their Great Spirit, 3
Andaman Islanders, their ideas as to
shooting stars, 60
Angamis, the, 13
Angel of Death, 177 sg.
Angola, the Matiamvo of, 35
Angoni, the, of British Central Africa,
156 K.2
Angoy, king of, 39
Anhouri, Egyptian god, 5
Animals sacred to kings, 82, 84 sgj. ;
transformations into, 82 sg^.
Annam, natives of, their indifference to
death, 136 sg.
Annual abdication of kings, 148
renewal of king's power at Babylon,
"3
tenure of the kingship, 113 sjg.
Antichrist, expected reign of, 44 sg.
Aphrodite, the grave of, 4
Apollo, buried at Delphi, 4 ; servitude
of, 70 «.', 78 ; and the laurel, 78 sgg. ;
as slayer of the dragon at Delphi, 78,
79, 80 sj, ; at Thebes, 79 ; purged
of the dragon's blood in the Vale of
Tempe, 81
Ardennes, effigies of Carnival burned in
the, 226 sg.
Ares, the grave of 4
Ariadne and Theseus, 75
Ariadne's Dance, 77
Arician grove, ritual of the, 213
Arizona, mock human sacrifices in, 215
Arnold, Matthew, on the English middle
class, 146
Artemis, Munychian, sacrifice to, 166 n. ' ;
mock human sacrifice in the ritual of,
21S sg.
Artemisia, wife of Mausolus, 95
290
INDEX
Ascanius, 76
Ascension Day, 222 n.^ ; the " Carrying
out of Death " on, at Braller, 247 sqq.
Ash Wednesday, Burial of the Carnival
on, 221 ; death of Caramantran on,
226 ; effigies of Carnival or of Shrove
Tuesday burnt or buried on, 226,
228 sqq.
Asherim, sacred poles, 169
Ass, son of a god in the form of an,
124 sq. ; the crest or totem of a royal
family, 132, 133
•• Assegai, child of the," 183
Asses and men, redemption of firstling,
173
Assyrian eponymate, 116 sq.
Astarte, the moon-goddess, 92
Astronomical considerations determining
the early Greek calendar, 68 sq.
Athamas and his children, legend of,
161 sqq.
Athena, human sacrifices to, 166 m.^
Athenaeus, 143
Athenian festival of swinging, 281
Athens, funeral games at, 96 ; hand of
suicide cut off at, 220 n.
Attacks on kings permitted, 22, 48 sqq.
Aun or On, king of Sweden, 57 ; sacri-
fices his sons, 160 sq., 188
Aurora Australis, fear entertained by the
Kurnai of the, 267 n.^
Australia, custom of destroying firstborn
children among the aborigines of,
179 sq. ; magical rites for the revival
of nature in Central, 270
Australian aborigines, their ideas as to
shooting stars, 60 sq.
funeral custom, 92
Avebury, Lord, 146 «.', 273
Baal, Semitic, 75 ; human sacrifices to,
Tbj sqq., 195
Babylon, festival of Zagmuk at, no, 113
Babylonian gods, mortality of the, 5 sq.
legend of creation, no
myth of Marduk and Tiamat, 105
sq. , 107 sq.
Bacchic frenzy, 164
Baganda, the, 11
Ball, V. , 279
Ballymote, the Book of, 100
Balwe in Westphalia, Burying the Car-
nival at, 232
Banishment of homicide, 69 sq.
Banna, a tribe accustomed to strangle
their firstborn children, 181 sq.
Barber, Rev. Dr. W. T. A. , 145 n. , 275
Barcelona, ceremony of ' ' Sawing the
Old Woman " at, 242
Barongo, the, 10, 61
Bashada, a tribe accustomed to strangle
their firstborn children, 181 sq.
Bashkirs, their horse-races at funerals, 97
Bath of ox blood, 201
Battle of Summer and Winter, 254 sqq.
Bautz, Dr. Joseph, on hell fire, 136 n.^
Bavaria, Whitsuntide mummers in, 207
sq. ; Carrying out Death in, 233 sqq. ;
dramatic contests between Summer
and Winter in, 255 sq.
Bear, the soul of Typhon in the Great, 5
Beast, the number of the, 44
Beating cattle to make them fat or
fruitful, 236
Beauty and the Beast type of tale,
125 sqq.
Bedouins, annual festival of the Sinaitic,
97
Behar, custom of swinging in, 279
Beheading the King, a Whitsuntide
pageant in Bohemia, 209 sq.
Bengal, kings of, their rule of succes-
sion, 51
Bengkali, East Indian island, 277
Benin, king of, represented with panther's
whiskers, 85 sq. ; human sacrifices at
the burial of a king of, 139 sq.
Berosus, Babylonian historian, 113
Berry, ceremony of ' ' Sawing the Old
Woman" in, 241 sq.
Bhagats, mock human sacrifices among
the, 217 sq.
Bhuiyas, the, of north-eastern India, 56
Bilaspur, temporary rajah in, 154
Birds of omen, stories of their origin,
126, 127 sq.
Black, Dr. J. Sutherland, 260 sq.
Black bull sacrificed to the dead, 95
ox, bath of blood of, 201
ram sacrificed to Pelops, 92, 104
Bland, J. O. P., 274 sq.
Blemishes, bodily, a ground for putting
kings to death, 36 sqq.
Blood of victims in rain-making cere-
monies, 20 ; bath of ox, 35 ; human,
offered, to the dead, 92 sq., 104; of
sacrifice splashed on door - posts,
house-posts, etc., 175, 176 n.'^; of
human victims smeared on faces of
idols, 185
Boemus, J. , 234
Bohemia, Whitsuntide mummers in, 209
sqq. ; "Carrying out Death" in,
237 sq.
Bones of sacrificial victim not broken, 20
Bonfire, jumping over, 262
Boni, in Celebes, 40
Book of Acaill, 39
Borans, their custom of sacrificing their
children, 181
Bororos, the, of Brazil, 62
Bourges, ceremony of "Sawing the Old
Woman " at, 242
Bourke, Captain J. G. , 215
INDEX
291
Boxers at funerals, 97
Brahmans, the ceremonial swinging of,
150, 156 sq.
Braller in Transylvania, 230 ; " Carrying
out Death" at, 247 sqq.
Brasidas, funeral games in his honour,
94.
Brazilian Indians, their indifference to
death, 138
Breezes, magical means of securing, 287
Bridegroom of the May, 266
Bringing in Summer, 233, 237, 238,
246 sqq,
Britomartis and Minos, 73
Brittany, Burial of Shrove Tuesday or of
the Carnival in, 229 sq.
Brockelmann, C. , 116
Bronze ploughs used by Etruscans at
founding cities, 157
Brother and sister marriages in royal
families, 193 sq.
Buddhist monks, suicide of, 42 sq.
Budge, E. A. Wallis, 5 ».'
Buginese of Celebes, their custom of
swinging, 277
Bull, Pasiphae and the, 71 ; as symbol
of the sun, 71 sq. ; the brazen, of
Phalaris, 75 ; said to have guided the
Samnites, 186 n.^
and cow, represented by masked
actors, 71
Bull-headed image of the sun, 75, 76, 78
Burgebrach in Bavaria, straw-man burnt
on Ash Wednesday at, 232
Biu-ial alive of the aged, t.i. sq. \ in jars,
12 sq. ; of infants to secure rebirth,
iggjy. ; of Shrove Tuesday, 228
Burning an effigy of the Carnival, 223,
224, 228 sq., 229 sq., 232 sq.
effigies of Shrove Tuesday, 227 sqq. ;
of Winter at Zurich, 260 sq.
"Burying the Carnival," 209, 220 sqq.
Busoga, mock human sacrifice in, 215
Cabunian, Mount, 3
Cadiz, custom of swinging at, 284
Cadmea, the, 79
Cadmus, servitude of, for the slaughter
of the dragon, 70 «.^ 78 ; the slayer
of the dragon at Thebes, ^^ sq.
and Harmonia, their transformation
into serpents, 84 ; marriage of, 88, 89
Caffres, the, 65
Caiem, the caliph, 8
Calabria, ceremony of ' ' Sawing the Old
Woman " in, 241 ; custom of swinging
in, 284
Calendar, the early Greek, determined
by astronomical considerations, 68 sq. ;
closely bound up with religion, 69 ;
the Syro -Macedonian, ii5
Calica Puran, an Indian law-book, 217
Calicut, rule of succession observed by
the kings of, 47 sqq., 206
California, Indians of, 62
Cambodia, Kings of Fire and Water in,
14 ; annual abdication of the king of,
148
Canaanites, their custom of burning their
children in honour of Baal, 168
Canada, Indians of, their ceremony for
mitigating the cold of winter, 259 sq.
Caramantran, death of, on Ash Wednes-
day in Provence, 226
Carinthia, ceremony at the installation
of a prince of, 154 sq.
Carman, the fair of, 100, loi
Carnival, Burying the, 209, 220 sqq. ;
swings taken down at, 287
" Carnival (Shrovetide) Fool," 231
Carolina, king's son wounded among the
Indians of, 184 sq.
Carrier Indians, succession to the soul
among the, 199
"Carrying out Death," 221, 233 sqq.,
246 sqq.
Carthaginian sacrifice of children to
Moloch, 75 ; to Baal, 167 sq.
Cassange, in Angola, king of, 203 ; human
sacrifice at installation of king of, 56
sq.
Cassotis, oracular spring, 79
Castaly, the oracular spring of, 79
Catalonia, funeral of Carnival in, 225
Cattle sacrificed instead of human beings,
166 n.^
Caucasus, funeral games among the
people of the, 97 sq.
Cauxanas, Indian tribe of the Amazon,
kill all their firstborn children, 185 sq.
Cecrops, half-serpent, half-man, 86 sq.
Celebes, sanctity of regalia in, 202 ; the
Toboongkoos of, 219
Celts of Gaul, their indifference to death,
142 sq.
Cemeteries, fairs held at, 101, 102
Chaka, a Zulu tyrant, 36 sq.
Chama, town on the Gold Coast, 129
Chariot-race at Olympia, 91, 104 sq.,
287
races in honour of the dead , 93
Chewsurs, their funeral games, 98
Cheyne, Professor T. K. , 86 k.*
Chilcotin Indians, their practice at an
eclipse of the sun, 77
" Child of the assegai," 183
Children sacrificed to Moloch, 75 ; sacri-
ficed by the Semites, 166 sqq. ; dislike
of parents to have children like them-
selves, 287
Chinese indifference to death, 144 sqq.,
273 sqq. ; reports of custom of devour-
ing firstborn children, 180
Chiriguanos, the, of South America, 12
292
INDEX
Chirol, Valentine, 274
Chitom^, a pontiff in Congo, the manner
of his death, 14 sq.
Christmas, custom of swinging at, 284
Chrudim in Bohemia, effigy of Death
burnt at, 239
Chukchees, voluntary deaths among the,
13
Circassia, games in honour of the dead
in, 98
Circumcision of father as a mode of
redeeming his offspring, 181 : mimic
rite of, 219 sq.
Cities, Etruscan ceremony at the found-
ing of, 157
Cloud-dragon, myth of the, 107
Cluis-Dessus and Cluis-Dessous, custom
of " Sawing the Old Woman " at, 241
sq.
Cnossus, Minos at, 70 sqq. ; the laby-
rinth at, 75 sqq.
Cobra, the crest of the Maharajah of
Nagpur, 132 sq.
Cock, king represented with the feathers
of a, 85
Colchis, Phrixus in, 162
Congo, the pontiff Chitom^ in, 14
Conjunction of sun and moon, a time
for marriage, 73
Consecration of firstlings, 172
Contempt of death, 142 sqq.
Contests, dramatic, between actors repre-
senting Summer and Winter, 254 sqq.
Conti, Nicolo, 54
Conybeare, F. C. , s ".^
Cook, A. B. , 71 n."^, 78 k.^, 79 «■■', 80,
81 n.^, 82 ns.'^ and *, 89 n.'°, 90
Corannas of South Africa, custom as to
succession among the, 191 sq.
Corea, custom of swinging in, 284 sq.
Cornaby, Rev. W. A., 273
Cornford, F. M. , 91 k.'
Corn-harvest, the first-fruits of the,
offered at Lammas, loi sq.
spirit called the Old Man or the
Old Woman, 253 sq.
Cornwall, temporary king in, 153 sq.
Corporeal relics of dead kings confer
right to throne, 202 sq.
Courtiers required to imitate their
sovereign, 39 sq.
Cow as symbol of the moon, 71 sq.
Crane, dance called the, 75
Crassus, Publicius Licinius, 96
Creation, myths of, 1.0^ sqq. ; Babylonian
legend of, no
Creator, the grave of the, 3
Crete, grave of Zeus in, 3
Criminals sacrificed, 195
Crocodile clan, 31
Cromm Cruach, a legendary Irish idol,
183
Cronus buried in Sicily, 4 ; his sacrifice
of his son, 166, 179 ; his treatment of
his father and his children, 192 ; his
marriage with his sister Rhea, 194
Crooke, W. , 53 n.^, 157 n.^, 159 k.^
Crown of laurel, 78, 80 sqq. ; of oak
leaves, 80 sqq. ; of olive at Olympia,
91
Crowning, festival of thei, at Delphi, 78
sqq.
Cruachan, the fair of, loi
Crystals, superstitions as to, 64 n.^
Cupid and Psyche, story of, 131
Cutting or lacerating the body in honour
of the dead, 92 sq., 97
Cuttle-fish, expiation for killing a, 217
Cychreus, king of Salamis, 87
Cycle, the octennial, based on an attempt
to reconcile solar and lunar time, 58
sq.
Cyclopes, slaughter of the, 78 «.*
Cytisorus, 162
Czechs of Bohemia, 221
Daedalus, 75
Dahomey, royal family of, related to
leopards, 85 ; religious massacres in,
138
Daira or Mahadev Mohammedans in
Mysore, 220
Dalton, Colonel E. T., 217
Danakils or Afar of East Africa, 200
Dance of youths and maidens at Cnossus,
75 ^H- i Ariadne's, "jj
Dardistan , custom of swinging in, 279
Darfur, Sultans of, 39
Dassera festival of Nepaul, 277
Daura, a Hausa kingdom, 35 ; custom
of succession to the throne in, 201
David, King, and the brazen serpent, 86
Dead, souls of the, associated with faUing
stars, 64 sqq. \ rebirth of the, 70 ;
sacrifices to the, 92, 93, 94, 95, 97 ;
human blood offered to the, 92 sq. ,
104
Dead kings, worship of, 24 sq. ; their
spirits thought to possess sick people,
25 sq. \ of Uganda consulted as oracles,
200 sq.
. ■ man's hand used in magical cere-
mony, 267 «.^
One, the, name applied to the last
sheaf, 254
Sunday, 239 ; the fourth Sunday in
Lent, 221 ; also called Mid-Lent, 222
Death of the Great Pan, 6 sq.
preference for a violent, 9 sqq. ',.
natural, regarded as a calamity, 11
sq. ; European fear of, 135 sq., 146;
indifference to, displayed by many
races, 136 sqq. ; the Carrying out of.
INDEX
293
221, 233 sqq., 246 sqq. ; conception
of, in relation to vegetation, 253 sq. ;
in ttie corn, 254 ; and resurrection of
Kostrubonko at Eastertide, 261 ; and
revival of vegetation, 263 sq.
Death, effigy of, feared and abhorred, 239
sq. ; potency of life attributed to, 247
sqq.
the Angel of, 177 sq.
De Barros, Portuguese historian, 51
Deer, descent of Kalamants from a, 126
sq. ; sacrificed instead of human beings,
166 n.^
Delos, Theseus at, 75
Delphi, tombs of Dionysus and Apollo
at, 3 sq. ; festival of Crowning at, 78
sqq.
Dengdit, the Supreme Being of the
Dinka, 30, 32
Deputy, the expedient of dying by, 56,
160
Dictynna and Minos, 73
Dinka, the, of the White Nile, 28 sqq. \
totemism of the, 30 sq.
Diomede, human sacrifices to, 166 «.'
Dionysus, the tomb of, at Delphi, 3 ;
human sacrifice consummated by a
priest of, 163 ; boys sacrified to, 166
Dislike of people to have children like
themselves, 287
Diurnal tenure of the kingship, 118 jy.
Divine king, the killing of the, g sqq.
kings of the Shilluk, 17 sqq.
spirit incarnate in Shilluk kings,
21, 26 sq.
Dodge, Colonel R. I., 3
Dog killed instead of king, 17
Doreh Bay in New Guinea, 287
Dorians, their superstition as to meteors,
59
Dragon, drama of the slaughter of the,
78 sqq., 89 ; myth of the, 105 sqq.
Dragon-crest of kings, 105
Dramatic contests of actors representing
Summer and Winter, 254 sqq.
Dreams, revelations in, 25
Drenching leaf-clad mummer as a rain-
charm, 211
Driver, Professor S. R. , 170 n.^, 173 «.*
Ducks and ptarmigan, dramatic contest
of the, 259
Dyak medicine- men, their practice of
swinging, 280 sq.
Dyaks of Sarawak, story of their descent
from a fish, 126; sacrifice cattle instead
of human beings, 166 k.^ ; their sacri-
fices during an epidemic, 176 w.^ ;
their custom of swinging, 277
Dying, custom of catching the souls of
the, 198 sqq.
Dying by deputy, 56, 160
Eames, W. , 273
Ears of sacrificial victims cut off, 97
Easter, first Sunday after, 249 ; swing-
ing on the Tuesday after, 283 ; custom
of swinging on the four Sundays
before, 284
Easter Eve in Albania, expulsion of
Kore on, 265
Eastertide, death and resurrection of
Kostrubonko at, 261
Eating the bodies of aged relations,
custom of, 14
Echinadian Islands, 6
Eclipse of the sun and moon, belief of
the Tahitians as to, 73 n.'^ ; practice
of the Chilcotin Indians at an, 77
EcUptic perhaps mimicked in dances,
77
Effigies of Carnival, 222 sqq. ; of Shrove
Tuesday, 227 sqq. ; of Death, 233
sqq., 246 sqq. ; seven-legged, of Lent
in Spain and Italy, 244 sq. ; of Winter
burnt at Zurich, 260 sq. ; of Kupalo,
Kostroma, and Yarilo in Russia,
262 sq.
Effigy, human sacrifices carried out in,
217 sqq.
Egbas, the, 41
Egypt, temporary kings in Upper, 151
sq. ; mock human sacrifices in ancient,
217
Egyptian gods, mortality of the ancient,
4 sqq. ; influence on Christian doctrine
of the Trinity, 5 n.^ ', kings called
bulls, 72 ; trinities of gods, 5 n.^
Eimine Ban, an Irish abbot, 159 k.i
Eldest sons sacrificed for their fathers,
161 sqq.
Elliot, R. H., 136
Emain, fair at, 100
Embalming as a means of prolonging
the life of the soul, 4
Encheleans, the, 84
Endymion at Olympia, 90 ; his tomb at
Olympia, 287
English middle class, their clinging to
life, 146
'Epy^w/jos pa<rl\eve, 70 n.^
Eponymate, the Assyrian, 116 sq.
Eponymous magistrates, 117 n.^
Equinox, the spring, custom of swinging
at, 284 ; drama of Summer and Winter
at the spring, 257
Erechtheum, the, 87
Erechtheus or Erichthonius in relation
to the sacred serpent on the Acropolis,
86 sq. ; voluntary death of the
daughters of, 192 n.^
Ergamenes, king of Meroe, 15
Erichthonius, 86. See Erechtheus
Erigone, her suicide by hanging, 281
sq.
294
INDEX
Erzgebirge, Shrovetide custom in the,
208 sq.
Esagil, temple of Marduk at Babylon,
113
Esarhaddon, king of Assyria, 116
Esquimaux, suicide among the, 43 ;
their magical ceremony in autumn,
259
Esthonian belief as to falUng stars, 66
sq. ; celebration of St. John's Day,
280 ; custom on Shrove Tuesday,
233, 252 sq.
Esthonians, their ideas of shooting stars,
63
Ethiopia, kings of, chosen for their
beauty, 38 sq.
Ethiopian kings of Meroe put to death,
15
Etruscan ceremony at founding cities,
157
Euphorion of Chalcis, Greek author,
143, 144
Europa, her wanderings, 89 ; and Zeus,
73
European beliefs as to shooting stars,
66 sqq. \ fear of death, 135 sq., 146
Evans, Sebastian, 122 re.^
Eve, Easter, in Albania, 265
Eve of St. John (Midsummer Eve),
Russian ceremony on, 262
Ewe negroes, the, 61
Expiation for killing sacred animals,
216 sq.
Eyeo, kings of, put to death, 40 sq.
Ezekiel, on the sacrifice of the firstborn,
171 sq.
E-zida, the temple of Nabu, no
Fairs of ancient Ireland, 99 sqq.
Fashoda, the capital of the Shilluk
kings, 18, 19, 21, 24
Father god succeeded by his divine
son, 5
Fazoql or Fazolglou, kings of, put to
death, 16
Fear of death entertained by the Euro-
pean races, 135 i?., 146
" Feeding the dead," 102
Feriae Latinae, 283
Feronia, a Latin goddess, 186 n.^
Fertilising power ascribed to the effigy
of Death, 250 sq.
Festival of the Crowning at Delphi,
78 sq. ; of the Laurel-bearing at
Thebes, 78 sq.-, 88 sq.
Festus, on "the Sacred Spring," 186
Feuillet, Madame Octave, 228 sq.
Fez, mock sultan in, 152
Fighting the king, right of, 22
Fiji, voluntary deaths in, 11 sq. ; custom
of grave-diggers in, 156 n,'' ; 1-ule of
succession in, 191
Finger-joints, custom of sacrificing, 219;
mock sacrifice of, ib.
Fire, voluntary death by, 42 sqq.; and
Water, kings of, in Cambodia, 14
Firstborn, sacrifice of the, 171 sqq.;
killed and eaten, 179 sq.; sacrificed
among various races, 179 sqq.
fruits offered to the dead, 102 ;
of the corn offered at Lammas, loi
sq. ; of the vintage offered to Icarius
and Erigone, 283
Firstlings, Hebrew sacrifice of, 172 sq.;
Irish sacrifice of, 183
Fish, descent of the Dyaks from a, 126
Fison, Rev. Lorimer, 156 n.^
Five years, despotic power for period of,
53
Fhght of the priestly king (Regifugium)
at Rome, 213
Florence, ceremony of " Sawing the
Old Woman " at, 240 sq.
Florida, sacrifice of firstborn male
children by the Indians of, 184
Fool, the Carnival, burial of, 231 sq.
Foot, custom of standing on one, 149,
150, iss, 156
race at Olympia, 287
Franche - Comt6, effigies of Shrove
Tuesday destroyed in, 227
Freycinet, L. de, 118 «.'
Frosinone in Latium, burning an effigy
of the Carnival at, 22 sq.
Funeral of Kostroma, 261 sqq.
games, 92 sqq.
rites performed for a father in the
fifth month of his wife's pregnancy,
189
Futuna in the South Pacific, 97
Gallon, Sir Francis, 146 n.^
Game of Troy, 76 sq.
Games, funeral, 92 sqq.
Gandharva-Sena, 124, 125
Ganges, firstborn children sacrificed to
the, 180 sq.
Gazelle Peninsula in New Britain, 65
Gelo, tyrant of Syracuse, 167
Genesis, account of the creation in, 106
Ghost, the Holy, regai'ded as female,
5 «.3
Ghosts propitiated with blood, 92 ; pro-
pitiated with games, 96 ; anger of, 103
Giles, Professor H. A. , 275
Girls' race at Olympia, 91
Gladiators at Roman funerals, 96 ; at
Roman banquets, 143
Goats sacrificed instead of human be-
ings, 166 M.'
Gobir, a Hausa kingdom, 35
God, the killing and resurrection of a
god in the hunting, pastoral, and
agricultural stages of society, 221
INDEX
295
God's Mouth, 41
Gods, mortality of the, i sqq.; created
by man in his own likeness, 2 sq.;
succeeded by their sons, 5 ; pro-
gressive amelioration in the character
of the, 136
Golden apples of the Hesperides, 80
fleece, ram with, 162
swords, 75
Goldmann, Dr. Emil, 155 n?-
Goldziher, I. , 97 k. '
Gomes, E. H. , 176 k.^
Gonds, mock human sacrifices among
the, 217
Good Friday, 284
Gore, Captain, 139 n?-
Gospel to the Hebrews, the apocryphal,
5 ^?
Graal, History of the Holy, 120, 134
Grape-cluster, Mother of the, 8
Gray, Archdeacon J. H. , 145
Great Pan, death of the, 6 j^.
Spirit, the, of the American In-
dians, 3
year, the, 70
Greece, human sacrifices in ancient, 161
sqq. ; swinging as a festal rite in
modern, 283 sq.
Greek mode of reckoning intervals of
time, 59 n.^
Greenlanders, their belief in the mor-
tality of the gods, 3
Grey hair a signal of death, 36 sq.
hairs of kings, 100, 102, 103
Grimm, J., 155 «.', 221, 240, 244
Groot, Professor J. J. M. de, 180 «.',
275
Grove, the Arician, 213
Guatemala, catching the soul of the
dying in, 199
Guayana Indians, 12
Gypsies, ceremony of ' ' Sawing the. Old
Woman ' ' among the, 243
Hair, grey, a signal of death, 36 sq.
Halae in Attica, mock human sacrifice
at, 215
Hale, Horatio, quoted, 11 sq.
Hamilton, Alexander, quoted, 48
Hamilton's Account of the East Indies,
273
Hammurabi, king of Babylon, no
Hand of dead man in magical ceremony,
267 n.^ ', of suicide cut off, 220 n.
Hanging of an effigy of the Carnival,
230 sq.
Harmonia and Cadmus, 84 ; marriage
of, 88, 89
Harvest ceremonies, 20, 25
Harz Mountains, ceremony at Carnival
in the, 233
Hausa kings put to death, 35
171
Hawaii, annual festival in, 117 sq.
Hawk in Egypt, symbol of the sun and
of the king, 112
Heads of dead kings removed and kept,
202 sq.
Hebrew sacrifice of the firstborn,
sqq.
Hebrews, apocryphal Gospel to the,
S »■*
Heitsi-eibib, a Hottentot god, 3
Heliogabalus, the emperor, 92
Heliopolis, 5 ; the sacred bull of, 72
Hell fire in Catholic and Protestant
theology, 136
Helle and Phrixus, the children of King
Athamas, 161 sqq.
Hephaestion, 95
Hera, race of girls in honour of, at
Olympia, 91 ; the sister of her hus-
band Zeus, 194
Heraclitus, on the souls of the dead, 12
Hercules in the garden of the Hesperides,
80
Hermapolis, 4
Hermes, the grave of, 4
Heruli, the, 14
Hesperides, garden of the, 80
Hieraconpolis, 112
High History of the Holy Graal, 120,
.134
Hippodamia at Olympia, gi ; grave of
the suitors of, 104
Hippolytus or Virbius killed by horses,
214
Hindoo belief as to shooting stars, 67 ;
of the rebirth of a father in his son,
188
Hinnom, the Valley of, 169, 170
Hirpini, guided by a wolf [hirpus],
186 n.^
Hodson, T. C. , 117 72.-^
Hoeck, K. , 73 n.^
Hofmayr, P. W., 18 «.', 19 h.^
Holm-oak, 81 sq.
Holy Ghost, regarded as female, 5 «.'
Saturday, 244
Homeric age, funeral games in the, 93
Homicide, banishment of, 69 sq.
Homoeopathic or imitative magic, 283,
28s
Hooks, Indian custom of swinging on,
278 sq.
Horse-mackerel, descent of a totemic
clan from a, 129
-races in honour of the dead, 97,
98, 99, loi : at fairs, 99 sqq.
Horses, Hippolytus killed by, 214
Horus, the soul of, in Orion, 5
Hottentots, the mortal god of the, 3
Howitt, A. W., 64
Human flesh, transformation into animal
shape through eating, 83 sq.
296
INDEX
Human sacrifices at Upsala, 58 ; in ancient
Greece, 161 sqq. ; mock, 214 sqq. ;
offered by ancestors of the European
races, 214 ; to renew the sun's fire,
Huntsman, the Spectral, 178
Huron Indians, their burial of infants,
199
Ibadan in West Africa, 203
Ibn Batuta, 53
Icarus or Icarius and his daughter
Erigone, 281 sq., 283
Ida, oracular- cave of Zeus on Mount, 70
Ihering, R. von, 187 «.■*
Ijebu tribe, 112
Ilex or holm-oak, 81 sq.
Immortality, belief of savages in their
natural, i ; firm belief of the North
American Indians in, 137
Impregnation by the souls of the dying,
199
Incarnation of divine spirit in Shilluk
kings, 21, 26 sq.
India, sacrifice of firstborn children in,
180 sq. ; images of Siva and Parvatl
married in, 265 sq.
Indians of Arizona, mock human sacri-
fice among the, 215 ; of Canada, their
ceremony for mitigating the cold of
winter, 259 sq.
Indifference to death displayed by many
races, 136 sqq.
Indra and the dragon Vrtra, 106 sq.
Infanticide among the Australian abori-
gines, 187 n.^ \ sometimes suggested
by a doctrine of transmigration or re-
incarnation of human souls, -188 sq. ;
prevalent in Polynesia, 191, 196 ;
among savages, 196 sq.
Infants, burial of, 199
Ino and Melicertes, 162
Intervals of time, Greek and Latin modes
of reckoning, 59 n.^
Invocavit Sunday, 243
Ireland, the great fairs of ancient, 99
sqq.
Irish sacrifice of firstlings, 183
Iron-Beard, Dr., a Whitsuntide mum-
mer, 208, 212, 233
Isaac about to be sacrificed by his father
Abraham, 177
Isaacs, Nathaniel, 36 sq.
Isis, the soul of, in Sirius, 5
Isle of Man, May Day in the, 258
Isocrates, 95
Israelites, their custom of burning their
children in honour of Baal, 168 sqq.
Isthmian games instituted in honour of
Melicertes, 93, 103
Italy, seven-legged effigies of Lent in,
244 sq.
Jack o' Lent, 230
Jagas, a tribe of Angola, their custom of
infanticide, 196 sq.
Jaintias of Assam, 55
Jambi in Sumatra, temporary kings in,
154
Japan, mock human sacrifices in, 218
Jars, burial in, 12 sq.
Java, Sultans of, 53
Jawbone of king preserved, 200 sq.
Jeoud, the only-begotten son of Cronus,
sacrificed by his father, 166
Jerome, on Tophet, 170
"Jerusalem, the Road of," 76
Jerusalem, sacrifice of children at, 169
Jinn, death of the King of the, 8
Jordanus, Friar, S4
Joyce, P. W. , 100 n.^, loi
Judah, kings of, their custom of burning
their children, 169
Jukos, kings of the, put to death, 34
Jumping over a bonfire, 262
June, the twenty-ninth of, St. Peter's
Day, 262
Jtlok, the great god of the Shilluk, 18
Jupiter, period of revolution of the
planet, 49
Justin, 187 it.^
Kaitish, the, 60
Kalamantans, their descent from a deer,
126 sq.
Kali, Indian goddess, 123
Kamants, a Jewish tribe, 12
Kanagra district of India, 265
Karpathos, custom of swinging in the
island of, 284
Katsina, a Hausa kingdom, 35
Kayans of Borneo, mock human sacri-
fices among the, 218
Keonjhur, ceremony at installation of
Rfijah of, 56
Kerre, a tribe accustomed to strangle
their firstborn children, 181 sq.
Khlysti, the, a Russian sect, ig6 n."^
Khonds of India, their human sacrifices,
139
Kibanga, kings of, put to death, 34
Killer of the Elephant, 35
Killing the divine king, g sqq.
of the tree-spirit, 205 sqq. ; a means
to promote the growth of vegetation,
211 sq.
a god, in the hunting, pastoral,
and agricultural stages of society,
221
King, the killing oi the divine, 8 sqq. \
slaying of the, in legend, 120 sqq. ;
responsible for the weather and crops,
165 : abdicates on the birth of a son,
190 ; at Whitsuntide, pretence of
beheading the, 209 sq.
INDEX
297
King of the Jinn, death of the, 8
of the Wood at Nemi, 28, 205 sq. ,
212 sqq.
and Queen of May, marriage of,
266
King Hop, 149, 151
King's daughter offered as prize in a
race, 104
jawbone preserved, 200 sq.
life sympathetically bound up with
the prosperity of the country, 21, 27
skull used as a drinking- vessel,
200
son, sacrifice of the, 160 sqq.
■ widow, succession to the throne
through marriage with, 193
Kingdom, the prize of a race, 103 sqq.
See also Succession
Kings, divine, of the Shilluk, 17 sqq. \
regarded as incarnations of a divine
spirit, 21, 26 sq. ; attacks on, per-
mitted, 22, 48 sqq. ; worship of dead,
24 sq. ; killed at the end of a fixed
term, 46 sqq. ; related to sacred
animals, 82, 84 sqq. ; personating
dragons or serpents, 82 ; addressed
by names of animals, 86 ; with a
dragon or serpent crest, 105 ; the
supply of, 134 sqq. ; temporary, 148
sqq. : abdicate annually, 148
• killed when their strength fails,
14 sqq.
of Dahomey and Benin represented
partly in animal shapes, 85 sq.
of Fire and Water, 14
of Uganda, dead, consulted as
oracles, 200 sq.
Kingship, octennial tenure of the, 58
sqq. ; triennial tenure of the, 112 sq. ;
annual tenure of the, 113 sqq. ;
diurnal tenure of the, 118 sq. ; burdens
and restrictions attaching to the early,
135 ; modern type of, different from
the ancient, 135
Kingsley, Mary H., 119 «.'
Kingsmill Islanders, 64
Kirghiz, games in honour of the dead
among the, 97
Kirwaido, ruler of the old Prussians,
Koniggratz district of Bohemia, Whit-
suntide custom in the, 209 sq.
Kore expelled on Easter Eve in Albania,
265
Koryaks, voluntary deaths among the,
Kostroma, funeral of, 261 sqq.
Kostrubonko, funeral of, 261
Krapf, Dr. J. L., 183 k.^
Krishna, Hindoo festival of swinging in
honour of, 279
Kupalo, funeral of, 261, 262
Kurnai, their fear of the Aurora Aus-
tralis, 267 ».'
Kutonaqa Indians of British Columbia,
their sacrifice of their firstborn children
to the sun, 183 iy.
La Rochelle, burning of Shrove Tuesday
at, 230
Labyrinth, the Cretan, 71, 74, 75, 76,
77
Labyrinths in churches, 76 ; in the
north of Europe, 76 sq.
Lada, the funeral of, 261, 262
Laevinus, M. Valerius, 96
Laius and Oedipus, 193
" Lame reign," 38
Lammas, the first of August, 99, 100,
loi, 105
Lampson, M. W. , 146 «.', 273
Lancelot constrained to be king, 120 sq.^
13s
Lang, Andrew, 130 ra.^
Laodicea in Syria, human sacrifices at,
166 n.^
Laos, a province of Siam, 97
Laphystian Zeus, i5i, 162, 163, 164, 165
Last sheaf called ' ' the Dead One, "254
Latin festival, the great [Feriae Latinae),
283
mode of reckoning intervals of time,
59 «-^
Latins, sanctity of the woodpecker among
the, 186 n.*
Latinus, King, his disappearance, 283
Laughlan Islanders, 63
Laurel, sacred, guarded by a dragon,
7g sq. ; chewed by priestess of Apollo,
80
Laurel-Bearer at Thebes, 88 sq.
Bearing Apollo, 79 n.^
bearing, festival of the, at Thebes,
78 sq., 88 sq.
wreath at Delphi and Thebes, 78
sqq.
Laws of Manu, 188
Learchus, son of King Athamas, 161,
162
Lechrain, Burial of the Carnival in, 231
Leipsic, "Carrying out Death" at, 236
Lengua Indians, 11 ; of the Gran Chaco,
63 ; their practice of killing firstborn
girls, 186 ; their custom of infanticide,
197
Lent, the fourth Sunday in, called Dead
Sunday or Mid-Lent, 221, 222 n.^,
233 sqq. , 250, 25s ; personified by an
actor or effigy, 226, 230 ; fifth Sunday
in, 234, 239 ; third Sunday in, 238 ;
Queen of, 244 ; symbolised by a seven-
legged effigy, 244 sq.
Leonidas, funeral games in his honour,
94
INDEX
Leopard Societies of Western Africa, 83
Leopards related to royal family of
Dahomey, 85
Lepidus, Marcus Aemilius, 96
Lepsius, R. , 17 «.^
Lerida in Catalonia, funeral of the
Carnival at, 225 sq.
Lerpiu, a spirit, 32
Letts, celebration of the summer solstice
among the, 280
Leviathan, 106 n."^
Liebrecht, F. , 7 «.^
Life, human, valued more highly by
Europeans than by many other races,
13s -f?-
Limti, the Assyrian eponymate, 117
Lion, king represented with the body of
a, 8s
Lisiansky, U. , 117 sj.
" Little Easter Sunday," 153, 154 «.'
Logan, W. , 49
Lolos, the, 65
Lombardy, the Day of the Old Wives
in, 241
"Lord of the Heavenly Hosts," 149,
150, 155, 156
Lostwithiel in Cornwall, temporary king
at, 153 sg.
Lous, a Babylonian month, 113, 116
Lucian, 42'
Lug, legendary Irish hero, 99, loi
Luguasad, the first of August, loi
Lunar and solar time, attempts to har-
monise, 68 sq.
Luschan, F. von, 85 ».", 86 k.^
Lussac, Ash Wednesday at, 226
Lycaeus, Mount, Zeus on, 70 ; human
sacrifices on, 163
Macahity, an annual festival in Hawaii,
117
Macassars of Celebes, their custom of
swinging, 277
Macdonald, Rev. J., 183 n.^
Maceboard, the, in the Isle of Man,
258
Macgregor, Sir William, 203 n.^
Macha, Queen, loo
McLennan, J. F., 194 k.^
Magic, the Age of, 2 ; homoeopathic or
imitative, 283, 285
Magical ceremonies for the revival of
nature in spring, 266 sqq. ; for the
revival of nature in Central Australia,
270
Maha Makham, the Great Sacrifice, 49
Mairs, their custom of sacrificing their
firstborn sons, 181
Malabar, custom of Thalavettiparothiam
in, 53 ; religious suicide in, 54 sq.
Malayans, devil-dancers, practise a mock
human sacrifice, 216
Malays, their belief in the Spectral
Huntsman, 178
Malta, death of the Carnival in, 224 sq.
Manasseh, King, his sacrifice of his
children, 170
Mandans, their notions as to the stars,
67 J?.
Man-god, reason for killing the, 9 sq.
Mangaians, their preference for a violent
death, 10
Manipur, the Naga tribes of, 11 ; mode
of counting the years in, 117 n.^ ;
rajahs of, descended from a snake, 133
Mannhardt, W. , 249 ».*, 253, 270
Manu, Laws of, 188
Maoris, the, 64
Mara tribe of northern Australia, 60
Mardi Gras, Shrove Tuesday, 227
Marduk, New Year festival of, no ; his
image at Babylon, 113
■ and Tiamat, 105 sq. , 107 sq.
Mareielis at Zurich, 260
Marena, Winter or Death, 262
Marketa, the holy, 238
Marriage, mythical and dramatic, of the
Sun and Moon, 71, 73 sq., 78, 87 j^.,
92, 105 ; of brothers and sisters in
royal families, 193 sq.
Sacred, of king and queen, 71 ; of
gods and goddesses, 73 ; of actors
disguised as animals, 83 ; of Zeus and
Hera, 91
" Marriage Hollow" at Teltown, 99
Martin, Father, quoted, 141 sq.
Marzana, goddess of Death, 237
Masai, the, 61, 65 ; their custom as to
the skulls of dead chiefs, 202 sq.
Masks hung on trees, 283
Masquerades of kings and queens, 71 sq.^
88, 89
Masson, Bishop, 137
Mata, the small-pox goddess, sacrifice of
children to, 181
Matiamvo, a potentate in Angola, the
manner of his death, 35 sq.
Mausoleum at HaUcarnassus, 94 sq.
Mausolus, contests of eloquence in his
honour, 95
May, the Queen of, in the Isle of Man,
258 ; King and Queen of, 266
Bride, 266
Day in Sweden, 234 ; in the Isle
of Man, 258
tree, 246 ; horse-race to, 208
trees, 251 sq.
Mbaya Indians of South America, 140 ;
their custom of infanticide, 197
Medicine-men swinging as a mode of
cure, 280 sq.
Melicertes at the Isthmus of Corinth,
93, 103 ; in Tenedos, human sacrifices
to, 162
INDEX
299
Memphis, statues of Summer and Winter
at, 259 K.i
Men and asses, redemption of firstling,
173
Mendes, mummy of Osiris at, 4 ; the
ram -god of, 7 k.^
Menoeceus, his voluntary death, 192 n.^
Meriahs, human victims among the
Khonds, 139
Meroe, Ethiopian kings of, put to death,
IS
MeroUa, G. , quoted, 14 sq.
Messiah, a pretended, 46
Meteors, superstitions as to, 58 sqq.
Metis, swallowed by her husband Zeus,
192
Metsik, "wood-spirit," 233, z^z sq.
Meyer, Professor Kuno, 159 m.'
Micah, the prophet, on sacrifice, 171,
174
Mid-Lent, the fourth Sunday in Lent,
222 n.^ ; also called Dead Sunday,
221 ; celebration of, 234, 236 sq. ;
ceremony of " Sawing the Old Woman "
at, 240 sqq.
Midsummer Eve, Russian ceremony on,
262
Mikados, human sacrifices formerly
offered at the graves of the, 218
Miltiades, funeral games in his honour,
93
Minahassa, mock human sacrifices in,
214 sq.
Minorca, seven-legged images of Leijt
in, 244 n.^
Minos, king of Cnossus, his reign of
eight years, 70 sqq. \ tribute of youths
and maidens sent to, 74 sqq.
and Britomartis, 73
Minotaur, legend of the, 71, 74, 75
Minyas, king of Orchomenus, 164
Mnevis, the sacred bull of Heliopolis, 72
Moab, king of, sacrifices his son on the
wall, 166, 179
Mock human sacrifices, 214 sqq. ; sacri-
fices of finger-joints, 219
sultan in Morocco, 152 sq.
Mohammedan belief as to falling stars,
6zsq.
Moloch, sacrifice of children to, 75, 168
sqq.
Moon represented by a cow, 71 sq. ;
myth of the setting and rising, 73 ;
married to Endymion, 90
and sun, mythical and dramatic
marriage of the, 71, 73 sq., 78, Bj sq.,
92. loS
Morasas, the, 219
Moravia, "Carrying out Death" in,
238 sq. , 249
Morocco, annual temporary king in,
152 sq.
Mortality of the gods, i sqq.
Moschus, 73 ?i.^
Moss, W. , 284 n.*
Mother of the Grape-cluster, 8
Moulton, Professor J. H., 124 n.^
Mounds, sepulchral, 93, 96, 100, 104
Mulai Rasheed II., 153
MuUer, K. O., 59, 69 «.i, 90, 165 !i.\
166 K.^
Mumbo Jumbos, 178
Mummers, the Whitsuntide, 205 sqq.
Murderers, their bodies destroyed, 11
Mutch, Captain J. S., 259 k.i
Mysore, mimic rite of circumcision in,
220
Myths of creation, 106 sqq.
Nabu, a Babylonian god, no
Naga tribes of Manipur, 1 1
Nagpur, the cobra the crest of the Maha-
rajah of, 132 sq.
Namaquas, the, 61
Natural death regarded as a calamity>
II sq,
Nauroz and Eed festivals, 279
Nemean games celebrated in honour of
Opheltes, 93
Nemi, priest of, 28, 212 sq., 220; King
of the Wood at, 205 sq., 212 sqq.
Nephele, wife of King Athamas, 161
New Britain, 65
Guinea, the Papuans of, 287
Hebrides, burial alive in the, 12
South Wales, sacrifice of firstborn
children among the aborigines of,
179 -f?-
Ngarigo, the, of New South Wales, 60
Ngoio, a province of Congo, 118 sq.
Nias, custom of succession to the chief-
tainship in, 198 sq. ; mock human
sacrifices at funerals in, 216
Nicobarese, their sham-fights to gratify
the dead, 96
Niederporing in Bavaria, Whitsuntide
custom at, 206 sq.
Niu^ or Savage Island, 219
Nbldeke, Professor Th., 179 n.*
Normandy, Burial of Shrove Tuesday in,
228
Norsemen, their custom of wounding the
dying, 13 sq.
North Africa, festivals of swinging in,
284
American Indians, their funeral
celebrations, 97 ; their firm belief in
immortality, 137
Nyakang, founder of the dynasty of
Shilluk kings, 18 sqq.
Nyikpla or Nyigbla, a negro divinity, 61
Oak, sacred, at Delphi, So sq. ; effigy of
Death buried under an, 236
300
INDEX
Oak branches, Whitsuntide mummer
swathed in, 207
leaves, crown of, 80 sqq.
Oath by the Styx, 70 n.'^
Octennial cycle based on an attempt to
harmonise lunar and solar time, 68 sq.
tenure of the kingship, 58 sqq.
Odin, 13 ; legend of the deposition of,
56 ; sacrifice of king's sons to, 57 ;
human sacrifices to, 160 j^., 188
Oedipus, legend of, 193
Oenomaus at Olympia, 91
Oesel, island of, 66
Old Man, name of the corn-spirit, 253
sq.
people killed, 11 sqq.
Wives, the Day of the, 241
Woman, Sawing the, a ceremony
in Lent, 240 sqq. ; name applied to
the corn-spirit, 253 sq.
Oldenberg, Professor H. , 122 n."^
Oleae, the, at Orchomenus, 163, 164
Olive crown at Olympia, gi
Olympia, tombs of Pelops and Endymion
at, 287
Olympiads based on the octennial cycle,
90
Olympic festival based on the octennial
cycle, 89 sq. ; based on astronomical,
not agricultural considerations, 105
games said to have been founded
in honour of Pelops, 92
stadium, the, 287
victors regarded as embodiments of
Zeus, 90 sq. , or of the Sun and Moon,
91, 105
Omen-birds, stories of their origin, 126,
127 sq.
On or Aun, king of Sweden, 57, 160 sq.^
188
Opheltes at Nemea, 93
Ophites, the, 5 «,"*
Oracular springs, 79 sq.
Orchomenus in Boeotia, human sacrifice
at, 163 sq.
Ordeal by poison, fatal effects of, 197
Orestes, flight of, 213
Origen, on the Holy Spirit, 5 n.'^
Orion the soul of Horus, 5
Ororo, 24
Osiris, the mummy of, 4
Otho, suicide of the Emperor, 140
Ox-blood, bath of, 201
Oxen sacrificed instead of human beings,
166 «.i
Palermo, ceremony of " Sawing the Old
Woman " at, 240
Palm Sunday, ' ' Sawing the Old Woman ' '
on, 243
Palodes, 6
Pan, death of the Great, 6 sq.
Panebian Libyans, their custom of cut-
ting off the heads of their dead kings,
202
Papuans, the, of Doreh Bay in New
Guinea, 287
Parker, Professor E. H., 146 «.'
Parkinson, John, 112 sq.
Parrots' eggs, a signal of death, 40 sq.
Parsons, Harold G. , 203 n.^
Parthenon, eastern frieze of the, 89 n.^
Plrvati and Siva, marriage of the images
of, 265 sq.
Pasiphae identified with the moon, 72
and the bull, 71
" Pass through the fire," meaning of the
phrase as applied to the sacrifice of
children, 165 11.'^, 172
Passier, kings of, put to death, 51 sq.
Passover, tradition of the origin of the,
174 sqq.
Pau Pi, an effigy of the Carnival, 225
Pausanias, King, funeral games in his
honour, 94
Payagua Indians, 12
Payne, E. J., 69 n.^
Paxos, 6
Peking Gazette, 274, 275
Pelops worshipped at Olympia, 92, 104 ;
sacred precinct of, 104, 287
and Hippodamia at Olympia, 91
Penance for the slaughter of the dragon,
78
Peregrinus, his death by fire, 42
Persia, temporary kings in, 157 sqq.
Personification of abstract ideas not
primitive, 253
Peru, sacrifice of children among the
Indians of, 185
Perun, sacrifice of firstborn children to,
183
Peruvian Indians, 63 n.^
Pfingstl, a Whitsuntide mummer, 206
sq., 211
Phalaris, the brazen bull of, 'jz^
Phaya Phollathep, ' ' Lord of the Heavenly
Hosts," 149
Pherecydes, 163 «.^
Philippine Islands, 3
Philo Judaeus, his doctrine of the Trinity,
6«.
of Byblus, 166, 179
Phocaeans, dead, propitiated with games,
95
Phoenicians, their custom of human
sacrifice, x(A sq., 178, 179
Phrixus and Helle, the children of King
Athamas, 161 sqq.
Piceni, guided by a woodpecker [picus),
1S6 n.^
Pilsen district of Bohemia, Whitsuntide
custom in the, 2ro sq.
Pindar on the rebirth of the dead, 70
INDEX
301
Pitri, G. , 224 K.i
Plataea, sacrifices and funeral games in
honour of the slain at, 95 sq.
Plato on, human sacrifices, 163
Ploughing, annual ceremony of, per-
formed by temporary king, 149, 155
Ploughs, bronze, used by Etruscans at
founding of cities, 157
Plutarch, 163 ; on the death of the Great
Pan, 6 ; on human sacrifices among
the Carthaginians, 167
Poison ordeal, fatal effects of the use of
the, 197
Polynesia, remarkable rule of succession
in, 190 ; prevalence of infanticide in,
191, 196
Poplars burnt on Shrove Tuesday, 224
Poseidon, identified with Erechtheus, 87
Posidonius, ancient Greek traveller, 142
Possession by spirits of dead kings, 25 sq.
Preference for a violent death, 9 sqq.
Pregnancy, funeral rites performed for a
father in the fifth month of his wife's,
189
Prince of Wales Islands, 64
Procopius, 14
Prussians, supreme ruler of the old, 41
sq. ; custom of the old, 156
Pruyssenaere, E. de, 30 n.^
Psoloeis, the, at Orchomenus, 163, 164
Ptarmigans and ducks, dramatic contest
of the, 259
Puruha, a province of Quito, 185
Pururavas and Urvasi, Indian story of,
131
Pylos, burning the Carnival at, 232 sq.
Pythagoras at Delphi, 4
Pythian games, 80 sq. ; celebrated in
honour of the Python, 93
Queen of May in the Isle of Man, 259 ;
married to the King of May, 266
of Winter in the Isle of Man, 258
Queensland, natives of, their superstitions
as to falling stars, 60
Quilicare, suicide of kings of, 46 sq.
Quiteve, title of kings of Sofala, 37 sq.
Race for the kingdom at Olympia, 90
Races to determine the successor to the
kingship, 103 sqq.
Radica, a festival at the end of the
Carnival at Frosinone, 222
Rahab or Leviathan, 106 m.^
Rain-charms, 211
clan, 31
god, 61
-makers among the Dinka, 32 sqq.
making ceremonies, 20
Rajah, temporary, 154
Rali, the fair of, 265
Ram with golden fleece, 162
-god of Mendes, 7 «.'
• sacrificed to Pelops, 92, 104
Raratonga, custom of succession in, 191
Rauchfiess, a Whitsuntide mummer,
207 n.^
Rebirth of the dead, 70 ; of a father in
his son, 188 sqq. ; of the parent in the
child, 287
Reckoning intervals of time, Greek and
Latin modes of reckoning, 59 «.'
Redemption of firstling men and asses,
173
Regalia in Celebes, sanctity of, 202
Regicide among the Slavs, 52 ; modified
custom of, 148
Regifugium, at Rome, 213
Reinach, Salomon, 7 k.^
Reincarnation of human souls, belief in,
a motive for infanticide, 188 sq.
Religion, the Age of, 2
Renewal, annual, of king's power at
Babylon, 113
Resurrection of the god, 212 ; of the
tree-spirit, 212 ; of a god in the hunt-
ing, pastoral, and agricultural stages
of society, 221 ; enacted in Shrovetide
or Lenten ceremonies, 233 ; of the
efiigy of Death, 247 sqq. ; of the
Carnival, 252 ; of the Wild Man, 252 ;
of Kostrubonko at Eastertide, 261
Retaliation in Southern India, law of,
141 sq.
Rhea and Cronus, 194
Rhegium in Italy, 187 n.^
Rhodes, human sacrifices to Baal in, 195
Rhys, Sir John, loi
Rigveda, the, 279
" Road of Jerusalem," 76
Robinson, Captain W. C. , 139 k.'
Rockhill, W. W., 284 j^.
Roman custom of catching the souls of
the dying, 200 ; of vowing a ' ' Sacred
Spring," i85 sq.
■ funeral customs, 92, 96
game of Troy, 76 sq.
indifference to death, 143 sq.
Rome, funeral games at, 96 ; the Regi-
fugium at, 213
Rook, custom of killing all firstborn
children in the island of, 180
Roscher, W. H., 7 n.'^, 73 k.^
Roscoe, Rev. J., 139, 182 k.^, 201 n.^
Rose, H. A., 181
Rose, the Sunday of the, 222 ra. '
Rottweil, the Carnival Fool at, 231
Russia, funeral ceremonies of Kostru-
bonko, etc., in, 261 sqq.
Russians, religious suicides among the,
44 sq. ; the heathen, their sacrifice of
the firstborn children, 183
302
INDEX
Sacaea, a Babylonian festival, 113 sqq.
Sacred Marriage of king and queen, 71 ;
of actors disguised as animals, 71, 83 ;
of gods and goddesses, 73 ; of Zeus
and Hera, 91
spears, 19, 20
* ' Sacred spring, the," among the ancient
Italian peoples, 186 sq.
Sacrifice of the king's son, 160 sqq. ; of
the firstborn, 171 sqq., 179 sqq. ; of
finger-joints, 219
Sacrifices for rain, 20 ; for the sick, 20,
25 ; to totems, 31 ; to the dead, 92,
93, 94, 95, 97 ; of children among the
Semites, i65 sqq.
human, in ancient Greece, 161 sqq. ;
mock human, 214 sqq.
vicariotis, 117 ; in ancient Greece,
166 K.i
St. George and the Dragon, 107 ; swing-
ing on the festival of, 283
St. John's Day (the summer solstice),
swinging at, 280
Eve, Russian ceremony on, 262
Saint-L6, the burning of Shrove Tuesday
at, 228 sq.
St. Peter's Day, the twenty-ninth of June,
262
SaintongeandAunis, burning the Carnival
in, 230
Sakalavas, sanctity of relics of dead kings
among the, 202
Salamis in Cyprus, human sacrifices at,
Salih, a prophet, 97
Salish Indians, their sacrifice of their
firstborn children to the sun, 184
Salmoneus, his imitation of thunder and
lightning, 165
Samaracand, New Year ceremony at,
151
Samnites, guided by a bull, 186 «.■*
Samoa, e.xpiation for disrespect to a
sacred animal in, 216 sq.
Samorin, title of the kings of Calicut,
^7 sq.
Samothracian mysteries, 89
Santal custom of swinging on hooks,
279
Santos, J. dos, 37 sq.
Sarawak, Dyaks of, 277
Saturday, Holy, 244
Savage Island, mimic rite of circum-
cision in, 219 sq.
Savages beheve themselves naturally
immortal, i
Savou, island of, 287
"Sawing the Old Woman," a Lenten
ceremony, 240 sqq.
Saws at Mid-Lent, 241, 242
Saxon kings, their marriage with their
stepmothers, 193
Saxons of Transylvania, the hanging of
an effigy of Carnival among the, 230 sq.
Saxony, Whitsuntide mummers in, 208
Scarii, 224 n.^
Schmidt, A. , S9 «-^
Schmiedel, Professor P. , 261 n.^
Schoolcraft, H. R., Z37 sq.
Schbrzingen, the Carnival Fool at, 231
Schwegler, F. C. A., 187 k.^
Sdach M^ac, title of annual temporary
king of Cambodia, 148
Sea Dyaks, their stories of the origin of
omen birds, 126, 127 sq.
Seligmann, C. G., 17, 2r, 22, 23, 26,
30. 33
Semang, the, 85
Semic in Bohemia, beheading the king
on Whit-Monday at, 209
Seminoles of Florida, souls of the dying
caught among the, 199
Semites, sacrifices of children among the,
166 sqq.
Semitic Baal, 75
Senjero, sacrifice of firstborn sons in,
182 sq.
Sepharvites, their sacrifices of children,
171
Seriphos, custom of swinging in the
island of, 283 sq.
Serpent, the Brazen, 86 ; sacred, on the
Acropolis at Athens, 86 ; or dragons
personated by kings, 82 ; transmigra-
tion of the souls of the dead into, 84
Servitude for the slaughter of dragons,
70, 78
Servius, on the legend of Erigone, 282
Seven youths and maidens, tribute of,
74 sqq.
legged effigy of Lent, 244 sq.
Shadow Day, a gypsy name for Palm
Sunday, 243
. Queen, the, 243
Shalmaneser, king of Assyria, 169, 170
Sham fight, 24
Shark, king of Dahomey represented
with body of a, 85
ShiUuk, a tribe of the White Nile, 17
sqq. ; custom of putting to death the
divine kings, 17 sqq. , 204, 206; cere-
mony on the accession of a new king
of the, 204
Shirt worn by the effigy of Death, its
use, 247, 249
Shooting stars, superstitions as to, 58
sqq.
Shrines bf dead kings, 24 sq.
Shrove Tuesday, Burial of the Carnival
on, 221 sqq. ; mock death of, 227 sqq. ;
drama of Summer and Winter on, 257
Shrovetide custom in the Erzgebirge,
208 sq. ; in Bohemia, 209
Bear, the, 230
INDEX
303
Shurii - Kia - Miau, aboriginal tribe in
China, 141;
Siam, annual temporary kings in, 149
sq.
Siamese, mock human sacrifices among
the, 218
Sick, sacrifices for the, 20, 25 ; thought
to be possessed by the spirits of kings,
25 jy.
Silesia, "Carrying out Death" in, 236
sq. , 250 sq.
SIngalang Burong, the Ruler of the Spirit
World, 127, 128
Sioo or Siauw, mock human sacrifices in
the island of, 218
Sirius, the soul of Isis in, 5
Sister, marriage with, in royal families,
193 -f?-
Siu, a SeaDyak, and his bird wife, 127
sq.
Siva and Pelrvatl, marriage of the images
of, 265 sq.
Six hitndred and sixty-six, the number of
the Beast, 44
Skoptsi, a Russian sect, 196 n.^
Skull of dead king used as a drinking-
vessel, 200
Skulls of dead kings removed and kept,
202 sq.
Sky-spirit, sacrifice of children to, 181
Slaughter of the Dragon, drama of the,
at Delphi and Thebes, 78 sqq. , 89 ;
myth of the, 105 sqq.
Slavs, custom of regicide among the, 52 ;
festival of the New Year among the
old, 221 ; " Sawing the Old Woman "
among the, 242
Slaying of the king in legend, 120 sqq.
Smith, W. Robertson, 8 n.^
Snake, rajahs of Manipur descended
from a, 133
Sofala, kings of, put to death, 37 sq. ;
dead kings of, consulted as oracles,
201
Solar and lunar time, early attempts to
harmonise, 68 sq.
Son of the king sacrificed for his father,
160 sqq.
Sons of gods, 5
" Soranian Wolves," 186 k.*
Soul, succession to the, 196 sqq.
Souls of the dead supposed to resemble
their bodies, as these were at the
moment of death, 10 sq. ; associated
vrith falling stars, 64 sqq. ; transmitted
to successors, 198
South American Indians, their insensi-
bility to pain, 138
Spain, seven-legged effigies of Lent in,
244
Spartan kings liable to be deposed every
eighth year, 58 sq.
Spears, sacred, ig
Spectral Huntsman, 178
Spencer and Gillen, quoted, 180 n.',
187 «.«
Spirit, the Great, of the American In-
dians, 3
Spitting to avert demons, 63
Spring equinox, custom of swinging at,
284 ; drama of Summer and Winter
at the, 257
Spring, magical ceremonies for the re-
vival of nature in, 266 sqq.
" Spring, the Sacred," among the ancient
Italian peoples, 186 sq.
Springs, oracular, 78 sq.
Stadium, the Olympic, 287
Standing on one foot, custom of, 149,
150, 155. 156
Stars, the souls of Egyptian gods in, 5 ;
shooting, superstitions as to, 58 sqq. ;
their supposed influence on human
destiny, 65 sq., 67 sq.
Stepmother, marriage with a, 193
Stevens, Captain John, his History of
Persia quoted, 158 sq.
Stigand, Captain C. H., 182
Stool at installation of Shilluk kings, 24
Students of Fez, their mock sultan, 1 52 j^.
Styx, oath by the, 70 h.^
Substitutes, voluntary, for capital punish-
ment in China, 145 sq., 273 sqq.
Succession in Polynesia, customs of, 190
sq.
to the kingdom through marriage
with a sister or with the king's widow,
193 sq. \ conferred by personal relics
of dead kings, 202 sq.
to the soul, 196 sqq.
Sufi II., Shah of Persia, 158
Suicide of Buddhist monks, 42 sq, ;
epidemic of, in Russia, 44 sq. ; by
hanging, 282
, religious, 42 sqq., 54 sqq. ; in
India, 54 sq.
, hand of, cut off, 220 n.
Sulka, the, of New Britain, 65
" Sultan of the Scribes," 152 sq.
Summer, bringing in, 233, 237, 238,
246 sqq.
and Winter, dramatic battle of,
2S4 sq.
solstice in connexion with the
Olympic festival, 90 ; swinging at the,
280
trees, 246, 251 sq.
Sun represented by a bull, 71 sq. ; repre-
sented as a man with a bull's head,
75 ; eclipses of the, beliefs and prac-
tices as to, 73 n.^, 77 ; sacrifice of
firstborn children to the, 183 sq. ;
called " the golden swing in the sky,"
279
304
INDEX
San and Moon, mythical and dramatic
marriage of, 71, t^ sq., 78, 87 sq.,
92, 105
Sunday of the Rose, 222 n.^
Supply of kings, 134 sqq.
Supreme Beings, otiose, in Africa, 19 n.
Swabia, Whitsuntide mummers in, 207 ;
Shrovetide or Lenten ceremonies in,
230, 233
Sweden, May Day in, 254
Swedish kings, traces of nine years' reign
of, 57 sq.
Swing in the Sky, the Golden, descrip-
tion of the sun, 279
Swinging as a ceremony or magical rite,
150, 156 sq., 277 sqq. ; on hooks run
through the body, Indian custom,
278 sq. ; as a mode of inspiration,
280 ; as a festal rite in modern Greece,
Spain, and Italy, 283 sq.
Swords, golden, yc^
Syene, 144 k.^
Syntengs of Assam, 55
Syro-Macedonian calendar, ii6 n.^
Tahiti, remarkable rule of succession in,
190
Tahitians, their notions as to eclipses of
the sun and moon, 73 n.^
Tailltiu or Tailltin, the fair of, 99, loi
Takilis or Carrier Indians, succession to
the soul among the, 199
Talos, a bronze man, perhaps identical
with the Minotaur, 74 sq.
Tammuz or Adonis, 7
Tara, pagan cemetery at, loi
Tarahumares, the, of Mexico, 62
Taui Islanders, 61
Tchiglit Esquimaux, the, 65
Tel-El- Am arna tablets, 170 n.^
Teltov/n, the fair at, 99
Tempe, the Vale of, 81
Temporary kings, 148 sqq.
Tenedos, sacrifice of infants to Melicertes
in, 162
Tengaroeng in Borneo, swinging at, 280,
281
Thalavettiparothiam, a custom observed
in Malabar, 52 sq.
Thamus, an Egyptian pilot, 6
Thebes, festival of the Laurel -Bearing
at, 78 sq., 88 sq.
Theopompus, 95
Theseus and Ariadne, 75
Thiodolf, the poet, 161
Thracians, funeral games held by the,
96 ; their contempt of death, 142
Throne, reverence for the, 51
Thiiringen, Whitsuntide mummers in,
208 ; Carrying out Death in, 235 sq.
Tiamat and Marduk, 105 sq., 107 sq,
Tiberius, his enquiries as to the death of
Pan, 7 ; his attempt to put down Car-
thaginian sacrifices of children, 168
Tilton, E. L., 232
Time, Greek and Latin modes of reckon-
ing intervals of, 59
Timoleon, funeral games in his honour,
94
Tinneh Indians, the, 65, 278
Tirunavayi temple, 49
Tlachtga, pagan cemetery at, loi
Toboongkoos, mock human sacrifices
among the, 219
Todtenstein, 264
Tonquinese custom of catching the soul
of the dying, 200
Tooth of dead king kept, 203
Tophet. 169, 170, 171
Torres Straits, funeral custom in, 92 sq.
Totemism of the Dinka, 30 sq. ; possible
trace of Latin, 186 «.* ; the source of
a particular type of folk-tales, 129 sqq.
Totems, sacrifices to, 31 ; stories told to
account for the origin of, 129
Toumou, Egyptian god, 5
Transformations into animals, 82 sqq.
Transmigration of souls of the dead
into serpents and other animals, 84
sq. ; belief in, a motive for infanticide,
188 sq.
Transmission of soul to successor, 198
sqq.
Trasimene Lake, battle of, 186
Tree-spirit, killing of the, 205 sqq. ; re-
surrection of the, 212 ; in relation to
vegetation-spirit, 253
Trees, masks hung on, 283
Trevelyan, G. M., 154 n.^
Tribute of youths and maidens, 74 sqq.
Triennial tenure of the kingship, 112 sq.
Trinity, Christian doctrine of the, 5 n.^
Trocadero Museum, statues of kings of
Dahomey in the, 85
Trojeburg, jj
Trophonius at Lebadea, 166 n.^
Troy, the game of, 76 sq.
Tshi-speaking negroes of the Gold Coast,
their stories to explain their totemism,
128 sq.
Turrbal tribe of Queensland, 60
Typhon, the soul of, in the Great Bear, 5
Uganda, king of, 39 sq. ; human
sacrifices in, 139 ; firstborn sons
strangled in, 182 ; dead kings of, give
oracles through inspired mediums,
200 sq.
Ujjain in Western India, 122 sqq., 132,
133
Ulster, tombs of the kings of, loi
Unyoro, kings of, put to death, 34
Upsala, 161 ; sepulchral mound at, 57 ;
great festival at, 58
INDEX
30S
Uranus mutilated by his son Cronus, 192
Urvasi and King Pururavas, Indian
story of, 131
Ushnagh, pagan cemetery at, loi
Valhala, 13
Varro on a Roman funeral custom, 92 ;
on suicides by hanging, 282
Vegetation, death and revival of, 263
m-
spirit perhaps -generalised from a
tree-spirit, 253
Vicarious sacrifices, 117 ; in ancient
Greece, 166 n.^
Vikramaditya, legendary king of
Ujjain, xzz sqq., 132
Vintage, first-fruits of the, offered to
Icarius and Erigone, 283
Virbius or Hippolytus killed by horses,
214
Virgil, on the game of Troy, 76 ; on
the creation of the world, 108 sq.
Vishnu, mock human sacrifice in the
worship of, 216
Volcano, sacrifice of child to, 218
Vosges Mountains, superstition a" to
shooting stars in the, 67
Vrtra, the dragon, 106 sq.
Wachtl in Moravia, drama of Summer
and Winter at, 257
Wadai, Sultan of, 39
Wade, Sir Thomas, 273 sq.
Waizganthos, an old Prussian god, 156
Wak, a sky-spirit, 181
Wambugwe, the, 65
Water, effigies of Death thrown into the,
234 ^ii- 1 245 ^1-
-bird, a Whitsuntide mummer,
207 n.^
dragon, drama of the slaying of,
Weinhold, K., 57 n.^
Wends, their custom of killing and
eating the old, 14
Westermarck, Dr. E., 16 ».i, 153 «.^,
189 K.^, 204 n.^
Wheat at Lammas, offerings of, loi
Wheel, effigy of Death attached to a, 247
Whiteway, R. S., 51 «.^
Whitsuntide, drama of Summer and
Winter at, 257
King, 209 sqq.
Mummers, 205 sqq.
Queen, 210
Widow of king, succession to the throne
through marriage with the, 193
Wieland's House, 77
Wild Man, a Whitsuntide mummer, 208
sq., 212
Winter, Queen of, in the Isle of Man,
258 ; effigy of, burned at Zurich, 260
sq.
■ — - and Summer, dramatic battle of,
254 Hi-
Wolf, transformation into, 83 ; said to
have guided the Samnites, 186 n.*
-god, Zeus as the, 83
Wolves, Soranian, i85 n.^
Woman, Sawing the Old, a Lenten
ceremony, 240 sqq.
Wood, King of the, at Nemi, 28
Woodpecker [picus) said to have guided
the Piceni, i85 n.^ ; sacred among
the Latins, ih.
Worship of dead kings, 24 sq.
Wotjobaluk, the, 64
Wounding the dead or dying, custom of,
13 H-
Wrestling - matches in honour of the
dead, 97
Wurmlingen in Swabia, Whitsuntide
custom at, 207 sq. ; the Carnival
Fool at, 231 sq.
Wyse, W. , 144
Xeres, Fr. , early Spanish historian, 185
Xerxes in Thessaly, 161, 163
Ximanas, an Indian tribe of the Amazon,
kill all their firstborn children, xZ$ sq.
Yarilo, the funeral of, 261, 262 sq.
Year, the Great, 70
Years, mode of counting the, in Manipur,
117 n?-
Yerrunthally tribe of Queensland, 64
Yorubas, the, 41, 112
Youths and maidens, tribute of, sent to
Minos, 74 sqq.
Zagmuk, a Babylonian festival, no sq.,
113, IIS Hi-
Zeus, the grave of, 3 ; oracular cave of,
70 ; on Mount Lycaeus, 70 n.^\ his
transformations into animals, 82 sq. ;
the Wolf- god, 83 ; the Olympic
victors regarded as embodiments of,
90 sq. ; swallows his wife Metis, 192 ;
his marriage with his sister Hera, 194 ;
and Europa, 73
and Hera, sacred marriage of, 91
Laphystian, 161, 162, 163, 164, 165
Zimmern, H. , in ».^
Zoganes at Babylon, 114
Zulu kings put to death, 36 sq.
Zurich, effigies of Winter burnt at, ztosq.
Printed iSy R. & R. Clark, Limited, Edinburgh.
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