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.