Priestly kings in various parts of the world.
This combination of priestly functions with royal authority is familiar to every one. Asia Minor, for example, was the seat of various great religious capitals peopled by thousands of sacred slaves, and ruled by pontiffs who wielded at once temporal and spiritual authority, like the popes of mediaeval Rome. Such priest-ridden cities were Zela and Pessinus.[175] Teutonic kings, again, in the old heathen days seem to have stood in the position, and to have exercised the powers, of high priests.[176] The Emperors of China offer public sacrifices, the details of which are regulated by the ritual books.[177] The King of Madagascar was {p48} high-priest of the realm. At the great festival of the new year, when a bullock was sacrificed for the good of the kingdom, the king stood over the sacrifice to offer prayer and thanksgiving, while his attendants slaughtered the animal.[178] In the monarchical states which still maintain their independence among the Gallas of Eastern Africa, the king sacrifices on the mountain tops and regulates the immolation of human victims;[179] and the dim light of tradition reveals a similar union of temporal and spiritual power, of royal and priestly duties, in the kings of that delightful region of Central America whose ancient capital, now buried under the rank growth of the tropical forest, is marked by the stately and mysterious ruins of Palenque.[180] Among the Matabeles the king is high-priest. Every year he offers sacrifices at the great and the little dance, and also at the festival of the new fruits, which ends the dances. On these occasions he prays to the spirits of his forefathers and likewise to his own spirit; for it is from these higher powers that he expects every blessing.[181]
Divinity of kings.
The Spartan kings supposed to be attended by Castor and Pollux, who were thought to manifest themselves in certain electric lights.
This last example is instructive because it shews that the king is something more than a priest. He prays not only to the spirits of his fathers but to his own spirit. He is clearly raised above the standard of mere humanity; there is something divine about him. Similarly we may suppose that the Spartan kings were thought not only to be descended from the great god Zeus but also to partake of his holy spirit. This is indeed indicated by a curious Spartan belief which has been recorded by Herodotus. The old historian tells us that formerly both of the Spartan kings went forth with the army to battle, but that in later times a rule was made that when one king marched out to fight the other should stay at home. “And accordingly,” says {p49} Herodotus, “one of the kings remaining at home, one of the Tyndarids is left there too; for hitherto both of them were invoked and followed the kings.”[182] The Tyndarids are, of course, the heavenly twins Castor and Pollux, the sons of Zeus; and it should be remembered that the two Spartan kings themselves were believed to be descended from twins[183] and hence may have been credited with the wondrous powers which superstition often associates with twins.[184] The belief described by Herodotus plainly implies that one of the heavenly twins was supposed to be in constant attendance on each of their human kinsmen the two Spartan kings, staying with them where they stayed and going with them wherever they went; hence they were probably thought to aid the kings with their advice in time of need. Now Castor and Pollux are commonly represented as spearmen, and they were constantly associated or identified, not only with stars, but also with those lurid lights which, in an atmosphere charged with electricity, are sometimes seen to play round the masts of ships under a murky sky.[185] Moreover, similar lights were observed by the ancients to glitter in the darkness on the points of spears. Pliny tells us that he had seen such lambent flames on the spears of Roman sentinels {p50} as they paced their rounds by night in front of the camp;[186] and it is said that Cossacks riding across the steppes on stormy nights perceive flickerings of the same sort at their lance-heads.[187] Since, therefore, the divine brothers Castor and Pollux were believed to attend the Spartan kings, it seems not impossible that they may have been thought to accompany the march of a Spartan army in a visible form, appearing to the awe-stricken soldiers in the twilight or the darkness either as stars in the sky or as the sheen of spears on earth. Perhaps the stories of the appearance of the heavenly twins in battle, charging on their milk-white steeds at the head of the earthly chivalry, may have originated in similar lights seen to glitter in the gloaming on a point here and there in the long hedge of levelled or ported spears; for any two riders on white horses whose spearheads happened to be touched by the mystic light might easily be taken for Castor and Pollux in person. If there is any truth in this conjecture, we should conclude that the divine brothers were never seen in broad day, but only at dusk or in the darkness of night. Now their most famous appearance was at the battle of Lake Regillus, as to which we are expressly told that it was late in the evening of a summer day before the fighting was over.[188] Such statements should not be lightly dismissed as late inventions of a rhetorical historian. The memories of great battles linger long among the peasantry of the neighbourhood.
The divinity of kings in early society.
But when we have said that the ancient kings were commonly priests also, we are far from having exhausted the religious aspect of their office. In those days the divinity that hedges a king was no empty form of speech, but the expression of a sober belief. Kings were revered, in many cases not merely as priests, that is, as intercessors between man and god, but as themselves gods, able to bestow upon their subjects and worshippers those blessings which are commonly supposed to be beyond the reach of mortals, and are sought, if at all, only by prayer and sacrifice {p51} offered to superhuman and invisible beings. Thus kings are often expected to give rain and sunshine in due season, to make the crops grow, and so on. Strange as this expectation appears to us, it is quite of a piece with early modes of thought. A savage hardly conceives the distinction commonly drawn by more advanced peoples between the natural and the supernatural. To him the world is to a great extent worked by supernatural agents, that is, by personal beings acting on impulses and motives like his own, liable like him to be moved by appeals to their pity, their hopes, and their fears. In a world so conceived he sees no limit to his power of influencing the course of nature to his own advantage. Prayers, promises, or threats may secure him fine weather and an abundant crop from the gods; and if a god should happen, as he sometimes believes, to become incarnate in his own person, then he need appeal to no higher being; he, the savage, possesses in himself all the powers necessary to further his own well-being and that of his fellow-men.
Sympathetic magic.
This is one way in which the idea of a man-god is reached. But there is another. Along with the view of the world as pervaded by spiritual forces, savage man has a different, and probably still older, conception in which we may detect a germ of the modern notion of natural law or the view of nature as a series of events occurring in an invariable order without the intervention of personal agency. The germ of which I speak is involved in that sympathetic magic, as it may be called, which plays a large part in most systems of superstition. In early society the king is frequently a magician as well as a priest; indeed he appears to have often attained to power by virtue of his supposed proficiency in the black or white art. Hence in order to understand the evolution of the kingship and the sacred character with which the office has commonly been invested in the eyes of savage or barbarous peoples, it is essential to have some acquaintance with the principles of magic and to form some conception of the extraordinary hold which that ancient system of superstition has had on the human mind in all ages and all countries. Accordingly I propose to consider the subject in some detail.