From Ritual to Romance

by Jessie L. Weston

This was the case among the Celts; McCulloch, in The Religion of the Celts, discussing the question of the early Irish geasa or taboo, explains the geasa of the Irish kings as designed to promote the welfare of the tribe, the making of rain and sunshine on which their prosperity depended. "Their observance made the earth fruitful, produced abundance and prosperity, and kept both the king and his land from misfortune. The Kings were divinities on whom depended fruitfulness and plenty, and who must therefore submit to obey their 'geasa.'[13]

The same idea seems to have prevailed in early Greece; Mr A. B. Cook, in his studies on The European Sky-God, remarks that the king in early Greece was regarded as the representative of Zeus: his duties could be satisfactorily discharged only by a man who was perfect, and without blemish, i.e., by a man in the prime of life, suffering from no defect of body, or mind; he quotes in illustration the speech of Odysseus (Od. 19. 109 ff.). "'Even as a king without blemish, who ruleth god-fearing over many mighty men, and maintaineth justice, while the black earth beareth wheat and barley, and the trees are laden with fruit, and the flocks bring forth without fail, and the sea yieldeth fish by reason of his good rule, and the folk prosper beneath him.' The king who is without blemish has a flourishing kingdom, the king who is maimed has a kingdom diseased like himself, thus the Spartans were warned by an oracle to beware of a 'lame reign.'"[14]

A most remarkable modern survival of this idea is recorded by Dr Frazer in the latest edition of The Golden Bough,[15] and is so complete and suggestive that I make no apology for transcribing it at some length. The Shilluk, an African tribe, inhabit the banks of the White Nile, their territory extending on the west bank from Kaka in the north, to Lake No in the south, on the east bank from Fashoda to Taufikia, and some 35 miles up the Sohat river. Numbering some 40,000 in all, they are a pastoral people, their wealth consisting in flocks and herds, grain and millet. The King resides at Fashoda, and is regarded with extreme reverence, as being a re-incarnation of Nyakang, the semi-divine hero who settled the tribe in their present territory. Nyakang is the rain-giver, on whom their life and prosperity depend; there are several shrines in which sacred Spears, now kept for sacrificial purposes, are preserved, the originals, which were the property of Nyakang, having disappeared.

The King, though regarded with reverence, must not be allowed to become old or feeble, lest, with the diminishing vigour of the ruler, the cattle should sicken, and fail to bear increase, the crops should rot in the field and men die in ever growing numbers. One of the signs of failing energy is the King's inability to fulfil the desires of his wives, of whom he has a large number. When this occurs the wives report the fact to the chiefs, who condemn the King to death forthwith, communicating the sentence to him by spreading a white cloth over his face and knees during his mid-day slumber. Formerly the King was starved to death in a hut, in company with a young maiden but (in consequence, it is said, of the great vitality and protracted suffering of one King) this is no longer done; the precise manner of death is difficult to ascertain; Dr Seligmann, who was Sir J. G. Frazer's authority, thinks that he is now strangled in a hut, especially erected for that purpose.

At one time he might be attacked and slain by a rival, either of his own family, or of that of one of the previous Kings, of whom there are many, but this has long been superseded by the ceremonial slaying of the monarch who after his death is revered as Nyakang.[16]

This survival is of extraordinary interest; it presents us with a curiously close parallel to the situation which, on the evidence of the texts, we have postulated as forming the basic idea of the Grail tradition—the position of a people whose prosperity, and the fertility of their land, are closely bound up with the life and virility of their King, who is not a mere man, but a Divine re-incarnation. If he 'falls into languishment,' as does the Fisher King in Perlesvaus, the land and its inhabitants will suffer correspondingly; not only will the country suffer from drought, "Nus près n'i raverdia," but the men will die in numbers:

"Dames en perdront lor maris"

we may say; the cattle will cease to bear increase:

"Ne se n'i ot beste faon,"

and the people take drastic steps to bring about a rejuvenation; the old King dies, to be replaced by a young and vigorous successor, even as Brons was replaced by Perceval.