CONTENTS
Chapter VIII.—Departmental Kings of Nature Pp. [1-6]
The King of the Wood at Nemi probably a departmental king of nature; Kings of Rain in Africa; Kings of Fire and Water in Cambodia.
Chapter IX.—The Worship of Trees Pp. [7-58]
§ 1. Tree-spirits—Great forests of ancient Europe; tree-worship practised by all Aryan races in Europe; trees regarded as animate; tree-spirits, sacrifices to trees; trees sensitive to wounds; apologies for cutting down trees; bleeding trees; trees threatened to make them bear fruit; attempts to deceive spirits of trees and plants; trees married to each other; trees in blossom and rice in bloom treated like pregnant women; trees tenanted by the souls of the dead; trees as the abode, not the body, of spirits; ceremonies at felling trees; propitiating tree-spirits in house-timber; sacred trees the abode of spirits; sacred groves.
§ 2. Beneficent Powers of Tree-spirits—Tree-spirit develops into anthropomorphic deity of the woods; tree-spirits give rain and sunshine; tree-spirits make crops to grow; the Harvest May and kindred customs; tree-spirits make herds and women fruitful; green boughs protect against witchcraft; influence of tree-spirits on cattle among the Wends, Esthonians, and Circassians; tree-spirits grant offspring or easy delivery to women.
Chapter X.—Relics of Tree-worship in Modern Europe Pp. [59-96]
May-trees in Europe, especially England; May-garlands in England; May customs in France, Germany, and Greece; Whitsuntide customs in Russia; May-trees in Germany and Sweden; Midsummer trees and poles in Sweden; village May-poles in England and Germany; tree-spirit detached from tree and represented in human form, Esthonian tale; tree-spirit represented simultaneously in vegetable and human form; the Little May Rose; the Walber; Green George; double representation of tree-spirit by tree and man among the Oraons; double representation of harvest-goddess Gauri; W. Mannhardt’s conclusions; tree-spirit or vegetation-spirit represented by a person alone; leaf-clad mummers (Green George, Little Leaf Man, Jack-in-the-Green, etc.); leaf-clad mummers called Kings or Queens (King and Queen of May, Whitsuntide King, etc.); Whitsuntide Bridegroom and Bride; Midsummer Bridegroom and Bride; the Forsaken Bridegroom or Bride; St. Bride in Scotland and the Isle of Man; May Bride or Whitsuntide Bride.
Chapter XI.—The Influence of the Sexes on Vegetation Pp. [97-119]
The marriage of the King and Queen of May intended to promote the growth of vegetation by homoeopathic magic; intercourse of the sexes practised to make the crops grow and fruit-trees to bear fruit; parents of twins supposed to fertilise the bananas in Uganda; relics of similar customs in Europe; continence practised in order to make the crops grow; incest and illicit love supposed to blight the fruits of the earth by causing drought or excessive rain; traces of similar beliefs as to the blighting effect of adultery and incest among the ancient Jews, Greeks, Romans, and Irish; possible influence of such beliefs on the institution of the forbidden degrees of kinship; explanation of the seeming contradiction of the foregoing customs; indirect benefit to humanity of some of these superstitions.
Chapter XII.—The Sacred Marriage Pp. [120-170]
§ 1. Diana as a Goddess of Fertility—Dramatic marriages of gods and goddesses as a charm to promote vegetation; Diana as a goddess of the woodlands; sanctity of holy groves in antiquity; the breaking of the Golden Bough a solemn rite, not a mere piece of bravado; Diana a goddess of the teeming life of nature, both animal and vegetable; deities of woodlands naturally the patrons of the beasts of the woods; the crowning of hunting dogs on Diana’s day a purification for their slaughter of the beasts of the wood; as goddess of the moon, especially the yellow harvest moon, Diana a goddess of crops and of childbirth; as a goddess of fertility Diana needed a male partner.
§ 2. The Marriage of the Gods—Marriages of the gods in Babylonia and Assyria; marriage of the god Ammon to the Queen of Egypt; Apollo and his prophetess at Patara; Artemis and the Essenes at Ephesus; marriage of Dionysus and the Queen at Athens; marriage of Zeus and Demeter at Eleusis; marriage of Zeus and Hera at Plataea; marriage of Zeus and Hera in other parts of Greece; the god Frey and his human wife in Sweden; similar rites in ancient Gaul; marriages of gods to images or living women among uncivilised peoples; custom of the Wotyaks; custom of the Peruvian Indians; marriage of a woman to the Sun among the Blackfoot Indians; marriage of girls to fishing-nets among the Hurons and Algonquins; marriage of the Sun-god and Earth-goddess among the Oraons; marriage of women to gods in India and Africa; marriage of women to water-gods and crocodiles; virgin sacrificed as a bride to the jinnee of the sea in the Maldive Islands.
§ 3. Sacrifices to Water-spirits—Stories of the Perseus and Andromeda type; water-spirits conceived as serpents or dragons; sacrifices of human beings to water-spirits; water-spirits as dispensers of fertility; water-spirits bestow offspring on women; love of river-spirits for women in Greek mythology; the Slaying of the Dragon at Furth in Bavaria; St. Romain and the Dragon at Rouen.
Chapter XIII.—The Kings of Rome and Alba Pp. [171-194]
§ 1. Numa and Egeria—Egeria a nymph of water and the oak, perhaps a form of Diana; marriage of Numa and Egeria a reminiscence of the marriage of the King of Rome to a goddess of water and vegetation.
§ 2. The King as Jupiter—The Roman king personated Jupiter and wore his costume; the oak crown as a symbol of divinity; personation of the dead by masked men among the Romans; the kings of Alba as personifications of Jupiter; legends of the deaths of Roman kings point to their connexion with the thunder-god; local Jupiters in Latium; the oak-groves of ancient Rome; Latian Jupiter on the Alban Mount; woods of Latium in antiquity; Latin worship of Jupiter like the Druidical worship of the oak; sacred marriage of Jupiter and Juno; Janus and Carnathe Flamen Dialis and Flaminica as representatives of Jupiter and Juno; marriage of the Roman king to the oak-goddess.
Chapter XIV.—The King’s Fire Pp. [195-206]
Sacred marriage of the Fire-god with a woman; legends of the birth of Latin kings from Vestal Virgins impregnated by the fire; Vestal Virgins as wives of the Fire-god; the Vestal fire originally the fire on the king’s hearth; the round temple of Vesta a copy of the old round hut of the early Latins; rude pottery used in Roman ritual; superstitions as to the making of pottery; sanctity of the storeroom at Rome; the temple of Vesta with its sacred fire a copy of the king’s house.
Chapter XV.—The Fire-drill Pp. [207-226]
Vestal fire at Rome rekindled by the fire-drill; use of the fire-drill by savages; the fire-sticks regarded by savages as male and female; fire-customs of the Herero; sacred fire among the Herero maintained in the chief’s hut by his unmarried daughter; the Herero chief as priest of the hearth; sacred Herero fire rekindled by fire-sticks, which are regarded as male and female, and are made from the sacred ancestral tree; the sacred Herero hearth a special seat of the ancestral spirits; sacred fire-sticks of the Herero represent deceased ancestors; sacred fire-boards as family deities among the Koryaks and Chuckchees.
Chapter XVI.—Father Jove and Mother Vesta Pp. [227-252]
Similarity between the fire-customs of the Herero and the ancient Latins; rites performed by the Vestals for the fertility of the earth and the fecundity of cattle; the Vestals as embodiments of Vesta, a mother-goddess of fertility; the domestic fire as a fecundating agent in marriage ritual; newborn children and the domestic fire; reasons for ascribing a procreative virtue to fire; fire kindled by friction by human representatives of the Fire-father and Fire-mother; fire kindled by friction by boy and girl or by man and woman; human fire-makers sometimes married, sometimes unmarried; holy fire and virgins of St. Brigit in Ireland; the oaks of Erin; virgin priestesses of fire in ancient Peru and Mexico; the Agnihotris or fire-priests of the Brahmans; kinds of wood employed for fire-sticks in India and ancient Greece.
Chapter XVII.—The Origin of Perpetual Fires Pp. [253-265]
Custom of perpetual fires probably originated in motives of convenience; races reported to be ignorant of the means of making fire; fire probably used by men before they knew how to kindle it; savages carry fire with them as a matter of convenience; Prometheus the fire-bringer; perpetual fires maintained by chiefs and kings; fire extinguished at king’s death.
Chapter XVIII.—The Succession to the Kingdom in Ancient Latium Pp. [266-323]
The sacred functions of Latin kings in general probably the same as those of the Roman kings; question of the rule of succession to the Latin kingship; list of Alban kings; list of Roman kings; Latin kingship apparently transmitted in female line to foreign husbands of princesses; miraculous births of kings explained on this hypothesis; marriage of princesses to men of inferior rank in Africa; traces of female descent of kingship in Greece; and in Scandinavia; reminiscence of such descent in popular tales; female descent of kingship among the Picts, the Lydians, the Danes, and the Saxons; traces of female kinship or mother-kin among the Aryans, the Picts, and the Etruscans; mother-kin may survive in royal families after it has been superseded by father-kin among commoners; the Roman kings plebeians, not patricians; the first consuls at Rome heirs to the throne according to mother-kin; attempt of Tarquin to change the line of succession from the female to the male line; the hereditary principle compatible with the elective principle in succession to the throne; combination of the hereditary with the elective principle in succession to the kingship in Africa and Assam; similar combination perhaps in force at Rome; personal qualities required in kings and chiefs; succession to the throne determined by a race; custom of racing for a bride; contests for a bride other than a race; the Flight of the King (Regifugium) at Rome perhaps a relic of a contest for the kingdom and the hand of a princess; confirmation of this theory from the practice of killing a human representative of Saturn at the Saturnalia; violent ends of Roman kings; death of Romulus on the Nonae Caprotinae (7th July), an old licentious festival like the Saturnalia for the fertilisation of the fig; violent deaths of other Roman kings; succession to Latin kingship perhaps decided by single combat; African parallels; Greek and Italian kings may have personated Cronus and Saturn before they personated Zeus and Jupiter.
Chapter XIX.—St. George and the Parilia Pp. [324-348]
The early Italians a pastoral as well as agricultural people; the shepherds’ festival of the Parilia on 21st April; intention of the festival to ensure the welfare of the flocks and herds and to guard them against witches and wolves; festival of the same kind still held in Eastern Europe on 23rd April, St. George’s Day; precautions taken by the Esthonians against witches and wolves on St. George’s Day, when they drive out the cattle to pasture for the first time; St. George’s Day a pastoral festival in Russia; among the Ruthenians, among the Huzuls of the Carpathians; St. George as the patron of horses in Silesia and Bavaria; St. George’s Day among the Saxons and Roumanians of Transylvania; St. George’s Day a herdsman’s festival among the Walachians, Bulgarians, and South Slavs; precautions taken against witches and wolves whenever the cattle are driven out to pasture for the first time, as in Prussia and Sweden; these parallels illustrate some features of the Parilia; St. George as a personification of trees or vegetation in general; St. George as patron of childbirth and love; St. George seems to have displaced an old Aryan god of the spring, such as the Lithuanian Pergrubiusk.
Chapter XX.—The Worship of the Oak Pp. [349-375]
§ 1. The Diffusion of the Oak in Europe—Jupiter the god of the oak, the sky, and thunder; of these attributes the oak is probably primary and the sky and thunder secondary; Europe covered with oak forests in prehistoric times; remains of oaks found in peat-bogs; ancient lake dwellings built on oaken piles; evidence of classical writers as to oak forests in antiquity; oak-woods in modern Europe.
§ 2. The Aryan God of the Oak and the Thunder—Aryan worship of the oak and of the god of the oak; Zeus as the god of the oak, the thunder, and the rain in ancient Greece; Jupiter as the god of the oak, the thunder, and the rain in ancient Italy; Celtic worship of the oak; Donar and Thor the Teutonic gods of the oak and thunder; Perun the god of the oak and thunder among the Slavs; Perkunas the god of the oak and thunder among the Lithuanians; Taara the god of the oak and thunder among the Esthonians; Parjanya, the old Indian god of thunder, rain, and fertility; gods of thunder and rain in America, Africa, and the Caucasus; traces of the worship of the oak in modern Europe; in the great European god of the oak, the thunder, and the rain, the original element seems to have been the oak.
Chapter XXI.—Dianus and Diana Pp. [376-387]
Recapitulation: rise of sacred kings endowed with magical or divine powers; the King of the Wood at Nemi seems to have personified Jupiter the god of the oak and to have mated with Diana the goddess of the oak; Dianus (Janus) and Diana originally dialectically different forms of Jupiter and Juno; Janus (Dianus) not originally a god of doors; double-headed figure of Janus (Dianus) derived from a custom of placing him as sentinel at doorways; parallel custom among the negroes of Surinam; originally the King of the Wood at Nemi represented Dianus (Janus), a duplicate form of Jupiter, the god of the oak, the thunder, and the sky.
INDEX Pp. [389-417]
CHAPTER VIII
DEPARTMENTAL KINGS OF NATURE
The preceding investigation has proved that the same |Departmental kings of nature.| union of sacred functions with a royal title which meets us in the King of the Wood at Nemi, the Sacrificial King at Rome, and the magistrate called the King at Athens, occurs frequently outside the limits of classical antiquity and is a common feature of societies at all stages from barbarism to civilisation. Further, it appears that the royal priest is often a king, not only in name but in fact, swaying the sceptre as well as the crosier. All this confirms the traditional view of the origin of the titular and priestly kings in the republics of ancient Greece and Italy. At least by shewing that the combination of spiritual and temporal power, of which Graeco-Italian tradition preserved the memory, has actually existed in many places, we have obviated any suspicion of improbability that might have attached to the tradition. Therefore we may now fairly ask, May not the King of the Wood have had an origin like that which a probable tradition assigns to the Sacrificial King of Rome and the titular King of Athens? In other words, may not his predecessors in office have been a line of kings whom a republican revolution stripped of their political power, leaving them only their religious functions and the shadow of a crown? There are at least two reasons for answering this question in the negative. One reason is drawn from the abode of the priest of Nemi; the other from his title, the King of the Wood. If his predecessors had been kings in the ordinary sense, he would surely have been found residing, like the fallen kings of Rome and Athens, in the city of which the sceptre had passed from him. This city must have been Aricia, for there was none nearer. But Aricia was three miles off from his forest sanctuary by the lake shore. If he reigned, it was not in the city, but in the greenwood. Again his title, King of the Wood, hardly allows us to suppose that he had ever been a king in the common sense of the word. More likely he was a king of nature, and of a special side of nature, namely, the woods from which he took his title. If we could find instances of what we may call departmental kings of nature, that is of persons supposed to rule over particular elements or aspects of nature, they would probably present a closer analogy to the King of the Wood than the divine kings we have been hitherto considering, whose control of nature is general rather than special. Instances of such departmental kings are not wanting.
|Kings of rain in Africa.| On a hill at Bomma near the mouth of the Congo dwells Namvulu Vumu, King of the Rain and Storm.[[1]] Of some of the tribes on the Upper Nile we are told that they have no kings in the common sense; the only persons whom they acknowledge as such are the Kings of the Rain, Mata Kodou, who are credited with the power of giving rain at the proper time, that is in the rainy season. Before the rains begin to fall at the end of March the country is a parched and arid desert; and the cattle, which form the people’s chief wealth, perish for lack of grass. So, when the end of March draws on, each householder betakes himself to the King of the Rain and offers him a cow that he may make the blessed waters of heaven to drip on the brown and withered pastures. If no shower falls, the people assemble and demand that the king shall give them rain; and if the sky still continues cloudless, they rip up his belly, in which he is believed to keep the storms. Amongst the Bari tribe one of these Rain Kings made rain by sprinkling water on the ground out of a handbell.[[2]]
|Priesthood of the Alfai.| Among tribes on the outskirts of Abyssinia a similar office exists and has been thus described by an observer. “The priesthood of the Alfai, as he is called by the Barea and Kunama, is a remarkable one; he is believed to be able to make rain. This office formerly existed among the Algeds and appears to be still common to the Nuba negroes. The Alfai of the Barea, who is also consulted by the northern Kunama, lives near Tembadere on a mountain alone with his family. The people bring him tribute in the form of clothes and fruits, and cultivate for him a large field of his own. He is a kind of king, and his office passes by inheritance to his brother or sister’s son. He is supposed to conjure down rain and to drive away the locusts. But if he disappoints the people’s expectation and a great drought arises in the land, the Alfai is stoned to death, and his nearest relations are obliged to cast the first stone at him. When we passed through the country, the office of Alfai was still held by an old man; but I heard that rain-making had proved too dangerous for him and that he had renounced his office.”[[3]]
|Kings of Fire and Water in Cambodia.| In the backwoods of Cambodia live two mysterious sovereigns known as the King of the Fire and the King of the Water. Their fame is spread all over the south of the great Indo-Chinese peninsula; but only a faint echo of it has reached the West. Down to a few years ago no European, so far as is known, had ever seen either of them; and their very existence might have passed for a fable, were it not that till lately communications were regularly maintained between them and the King of Cambodia, who year by year exchanged presents with them. The Cambodian gifts were passed from tribe to tribe till they reached their destination; for no Cambodian would essay the long and perilous journey. The tribe amongst whom the Kings of Fire and Water reside is the Chréais or Jaray, a race with European features but a sallow complexion, inhabiting the forest-clad mountains and high tablelands which separate Cambodia from Annam. Their royal functions are of a purely mystic or spiritual order; they have no political authority; they are simple peasants, living by the sweat of their brow and the offerings of the faithful. According to one account they live in absolute solitude, never meeting each other and never seeing a human face. They inhabit successively seven towers perched upon seven mountains, and every year they pass from one tower to another. People come furtively and cast within their reach what is needful for their subsistence. The kingship lasts seven years, the time necessary to inhabit all the towers successively; but many die before their time is out. The offices are hereditary in one or (according to others) two royal families, who enjoy high consideration, have revenues assigned to them, and are exempt from the necessity of tilling the ground. But naturally the dignity is not coveted, and when a vacancy occurs, all eligible men (they must be strong and have children) flee and hide themselves. Another account, admitting the reluctance of the hereditary candidates to accept the crown, does not countenance the report of their hermit-like seclusion in the seven towers. For it represents the people as prostrating themselves before the mystic kings whenever they appear in public, it being thought that a terrible hurricane would burst over the country if this mark of homage were omitted. Probably, however, these are mere fables such as commonly shed a glamour of romance over the distant and unknown. A French officer, who had an interview with the redoubtable Fire King in February 1891, found him stretched on a bamboo couch, diligently smoking a long copper pipe, and surrounded by people who paid him no great deference. In spite of his mystic vocation the sorcerer had no charm or talisman about him, and was in no way distinguishable from his fellows except by his tall stature. Another writer reports that the two kings are much feared, because they are supposed to possess the evil eye; hence every one avoids them, and the potentates considerately cough to announce their approach and to allow people to get out of their way. They enjoy extraordinary privileges and immunities, but their authority does not extend beyond the few villages of their neighbourhood. Like many other sacred kings, of whom we shall read in the sequel, the Kings of Fire and Water are not allowed to die a natural death, for that would lower their reputation. Accordingly when one of them is seriously ill, the elders hold a consultation and if they think he cannot recover they stab him to death. His body is burned and the ashes are piously collected and publicly honoured for five years. Part of them is given to the widow, and she keeps them in an urn, which she must carry on her back when she goes to weep on her husband’s grave.
|Supernatural powers of the Kings of Fire and Water.| We are told that the Fire King, the more important of the two, whose supernatural powers have never been questioned, officiates at marriages, festivals, and sacrifices in honour of the Yan or spirit. On these occasions a special place is set apart for him; and the path by which he approaches is spread with white cotton cloths. A reason for confining the royal dignity to the same family is that this family is in possession of certain famous talismans which would lose their virtue or disappear if they passed out of the family. These talismans are three: the fruit of a creeper called Cui, gathered ages ago at the time of the last deluge, but still fresh and green; a rattan, also very old but bearing flowers that never fade; and lastly, a sword containing a Yan or spirit, who guards it constantly and works miracles with it. The spirit is said to be that of a slave, whose blood chanced to fall upon the blade while it was being forged, and who died a voluntary death to expiate his involuntary offence. By means of the two former talismans the Water King can raise a flood that would drown the whole earth. If the Fire King draws the magic sword a few inches from its sheath, the sun is hidden and men and beasts fall into a profound sleep; were he to draw it quite out of the scabbard, the world would come to an end. To this wondrous brand sacrifices of buffaloes, pigs, fowls, and ducks are offered for rain. It is kept swathed in cotton and silk; and amongst the annual presents sent by the King of Cambodia were rich stuffs to wrap the sacred sword.
|Gifts sent by the Kings of Fire and Water to the King of Cambodia.| In return the Kings of Fire and Water sent him a huge wax candle and two calabashes, one full of rice and the other of sesame. The candle bore the impress of the Fire King’s middle finger, and was probably thought to contain the seed of fire, which the Cambodian monarch thus received once a year fresh from the Fire King himself This holy candle was kept for sacred uses. On reaching the capital of Cambodia it was entrusted to the Brahmans, who laid it up beside the regalia, and with the wax made tapers which were burned on the altars on solemn days. As the candle was the special gift of the Fire King, we may conjecture that the rice and sesame were the special gift of the Water King. The latter was doubtless king of rain as well as of water, and the fruits of the earth were boons conferred by him on men. In times of calamity, as during plague, floods, and war, a little of this sacred rice and sesame was scattered on the ground “to appease the wrath of the maleficent spirits.” Contrary to the common usage of the country, which is to bury the dead, the bodies of both these mystic monarchs are burnt, but their nails and some of their teeth and bones are religiously preserved as amulets. It is while the corpse is being consumed on the pyre that the kinsmen of the deceased magician flee to the forest and hide themselves for fear of being elevated to the invidious dignity which he has just vacated. The people go and search for them, and the first whose lurking place they discover is made King of Fire or Water.[[4]]
These, then, are examples of what I have called departmental kings of nature. But it is a far cry to Italy from the forests of Cambodia and the sources of the Nile. And though Kings of Rain, Water, and Fire have been found, we have still to discover a King of the Wood to match the Arician priest who bore that title. Perhaps we shall find him nearer home.