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Lectures on the early history of the kin
The
original of this
book
is in
restrictions in
text.
http://www.archive.org/details/cu31 9240304441 31
LECTURES ON THE
KINGSHIP
BY
J.
g:
frazer
DURHAM
IL0Ttlr0n
MACMILLAN AND
NEW YORK
:
CO., Limited
1905
All
rights reserved
TO
EDMUND
IN
GOSSE
PREFACE
The
following
lectures
were
delivered
at
Trinity
under the
title
of "
The
The
general
lectures
given in
London
Royal Institution
last I
May.
In preparing the
my
authorities.
as they
series
were spoken.
of
my
will
contain
fuller information
may have
to
make
are
owe
my
friend
my
more
probable, or at least a
more
precise,
form than
before, I
viii
PREFACE
which obliged
in
me
by
to reconsider
Moreover,
working out
my
my
to,
his learning
at
Koiva
J.
G.
FRAZER.
CONTENTS
LECTURE I The of Methods of the study Reasons preferring the inductive method King of the Wood Nemi of Diana Nemi Conversion of the of Diana of the Virgin Mary Egeria Virbius the mate of Diana Summary of
history
institutions
for
at
Characteristics
at
festival
into a feast
conclusions
Pages 1-27
Priestly
LECTURE II antiquity Relation of Spartan kings Castor and kings Pollux Incarnate gods Kings magicians of magic Law of and Law of Contact Homoeopathic and Contagious Magic Both included under Sympathetic Magic Examples of Homoeopathic Magic Magical images Cures based hunting on Homoeopathic Magic Use of Homoeopathic Magic magical and Negative Magic or taboo Savage
in
to
as
Principles
Similarity
iVIagic
fishing
telepathy
......
in in
in
belief in
28-59
LECTURE III Magical telepathy war Homoeopathic Magic and the dead Homoeopathic Magic used animals, inanimate annul omens Examples of Contagious Magic Magical hurt him contact between wounded person and the weapon Public magicians develop kingsMagical contact of
relation
to
plants,
things,
to
evil
that
Rise
of monarchy essential to
savagery
.......
footprints
into
the
emergence of mankind
from
60-88
ix
CONTENTS
LECTURE
The
institution
IV
to
regulate the weather Public magicians expected Making sunshine Making or calming wind Making rain develop into kings in Australia, New Tendency of magicians Africa Similar MelanesiaThe evolution complete Guinea, and Europe The divinity evolution among the MalaysTraces of
research
to to
of a public
in
it
in
of kings
Pages 89-128
LECTURE V
Development of the magician into a god as well as a king- Incarnate human gods in Polynesia, Africa, and ancient Greece and Germany Worship of the Brahmans in India Human gods in Tibet and China Divinity of the emperors of China and Japan Worship of Summary of the evolution of the the kings of Babylon and Egypt
King of the Wood at Nemi again considered He seems have been the mate of Diana, the two being considered as King and Queen of the Wood Trees regarded as male and female
Kingship
to
Marriages of
trees
and plants
.129-159
LECTURE VI Germany Marriage of the powers of vegetation May King and Queen ancient Babylon, Egypt, and and England Marriage of the gods ancient Sweden and Gaul Marriage of Greece Similar water-gods human brides of the Perseus and Andromeda Furthest. Romain and the typeThe Slaying of the Dragon
in in
rites
in
to
Stories
at
Dragon of Rouen
160-193
LECTURE
The
Sacred Marriage
VII
and Egeria Kings of Rome and Alba god of the oak and the thunder Sacred marriage of Jupiter and Juno perhaps enacted by the King and Queen of Rome Roman kings regarded as sons of the fire god by his wives the Vestal Virgins Sacred fires and Vestal Virgins in
personified
Jupiter,
Numa
the
194-228
CONTENTS
xi
LECTURE
daughter
to
VIII
Indifference
to
paternity of kings
late
female kinship
among European
the
peoples
indigenous race
Attempt of Tarquin
male
line
Abolition of kingship
Proud
to alter succession
Roman
.
athletic contest
King's
Possession
of
Flight
Rome
Pages 229-264
LECTURE
The King's
kings
Flight at
IX
Rome
repre-
of the
,
Nemi
He
King
with Diana
and Juno
Janus or Reasons
for
Dianus and Diana the equivalents of Jupiter putting the divine king to death The
King of Nemi
Calicut an
King
.
of the
.
Wood
at
265-297
INDEX
299-309
LECTURE
The
history of institutions
ferring the inductive
Methods of the studyReasons premethod King of the Wood Nemi of Diana Nemi Conversion of the of Diana of the Virgin Mary Egeria Virbius the mate of Diana Summary of
for
at
Characteristics
at
festival
into a feast
conclusions.
The
I
is
Early Society."
But
you
will
hear
much
less
The
some know-
of the kingship
is
a particular expression
above
all,
we must
Several
sight
of
mention
this at the
beginning in order to
I
prevent disappointment.
wish
lect.
examples or
of principles which
;
and,
that,
apart
all
new
edition of
my
book, which
is
now
in the press.
make
on the method
among
the sciences.
Of
we
all
It
aims at tracing
human
insti-
not merely
them
man and the influence of external nature. Now, if we are to pursue this study in a scientific spirit, we must endeavour to investigate the beliefs and customs
constitution of
example,
the
zoologist
investigates
the
is
habits of bees
and
ants.
To
indeed
much
The
continuity of
if
human
of the
not
all,
in
Magic and
Religion,
2nd
edition,
London, 1900.
and have
been handed
down
in
the
process
core
of transmission, but
substantially
remaining in their
for
inmost
unchanged.
of
private
property,
the
institution
of
Differences of opinion
may
Thus
exist,
and have
;
as to
the fact of
it
in treating
even
not easy,
if I
may
say so, to
inflexibly
For we seem
history,
of
human
and
it is difficult
to exclude
And
the further
we descend
the stream of
history,
so
much
Yet,
if
happiness and so
much
we
we must endeavour
it
to approach
without
mind
that our
aim
is
that
we
are
;
not judges,
still
less
4
that
it
lect.
humanas
sed
actiones
non
non
lugere,
neque
detestari,
intelligere}
science
which
rests
on observation,
as
all
the
may be taught
in
one
of two ways.
Either
we may
of general principles
individual cases
;
by
or,
on the contrary, we
may
begin
with the individual cases and from a comparison of them with each other
laws which,
particulars.
latter
is
govern the
the inductive.
most other
things,
their
and disadvantages.
The deducscientific.
method
is
it
is,
more
There
about
an
air
which
very taking.
is
It gives
us a bird's-eye
easily
memory.
thus admirably
on the
In other words,
the best
acquiring informa-
tion,
ends.
is
nearly useless.
^
plunges us
i.
at
" Cum
igitur
nihil quod
nwum
"vel
iriauditum
est,
ut ea,
quae ad hanc scientiam spectant, eadem animi Ubertate^ qua res Matkematicas
solemus, tnquirerem, sedulo curavi^ humanas actiones non ridere^ non lugere^ neque detestariy
sed intelligere.^^
particulars that
our bearings,
that
is,
which are to
reduce
seeming chaos to
expressive phrase,
order.
it
is
To
adopt a
common and
wood
Yet the
perhaps
in
advantage
it is
the
method of
In
all
sciences
which
rest
ulti-
be
Thus
if it
if
it
the inductive
is
method
is
well suited
it
trains
him
Apart from
this general
is
a special reason
it
why
anthro-
In
make
it
a period of generalisation.
Not
of
do
them begin
are
to appear
on the
surface.
Now
history of institutions
collecting stage.
particular
still
in
is
the
the study
not
so
much
theories as facts.
especially true
of
lect.
;
for,
the attention
deserves
and unfortunately
it is
perish-
Contact with
civilisation is rapidly
pology
at present
is
disappeared.
When
these have
has been classified and digested, the philosophic historian will be able to formulate, with a fair degree
probability, those general laws
intellectual, social,
of
That
will
not
done
in
The
great
will
thinkers, the
come
by
after us.
collecting, sifting,
order
that when, in
shall arise
master-mind
'
at
particulars,
The duty
at present
therefore
to
rake
my
friends,
he
at the peril
of his
life
to savage lands,
ROUSSEAU'S
The
DREAM
own
as visions
new
It is
His task
the soberer,
of
more
solid
and
in
the end to be a
all
more
and
lasting because
it
will
Thus
the
method of anthropology
induction,
engaged in compiling
and arranging
Yet a
is
certain
amount
of preliminary generalisation
necessary.
we must always be ready to modify or discard them when they The advance are found to conflict with fresh evidence.
hypotheses
should
of knowledge in
this, as in
every other
field, consists in
OBSTACLES TO STUDT
lect.
;
and
justify or at least
which soon
pall
on the reader by
other
is
their
number and
monotony.
The
The
I
lies,
as Captain Cuttle
In
I
my
book
any
intend to
adhere to
in
my
lectures.
started without
The
me
till
happened to meet
throw
light
on the
Italian custom.
to formulate
my
explanation of the
but hitherto apparently disconnected, facts came crowding in upon me, offering, as
I
kingly
office
in early
society.
Thus what
at
first
something like a
9
in
treatise
general.
For
my
was therefore
essential to
enumerate
based
and describe
on which
my
most
part, so far as I
I shall
am
aware,
follow the
my lectures.
The
which
I shall
and may be
trite to
some of you.
by which
I shall illustrate
them
most part
be new, by which
published before in
facts
only
mean
that
If
it
my
you
book.
you should
which
shall inflict
than
my
theories,
will
The
particular
case
my
;
investigation
was the
of Diana
at
Wood, and
his
office
was
called a
kingdom.
As my
general inquiry
I shall
round Nemi,
your attention to
it
we
not detain
familiar ground,
repetition of
and
I
shall
all
what
The Alban
full
hills are
mountains which
rise
Campagna
in
lo
lect.
of the extinct
lake and
far
its
Both
lie
the
plain
that standing
crater, at Castel
summer
palace,
lake,
into the
Alban
Campagna
flashes like
to where,
a
broad
The
as
lies
lake of
Nemi
is
still,
as
of old, embowered in
It
down
calm sur-
face of
clear water
seldom
ruffled
by the wind.
mantled with
On
ail
Only
flat
abrupt declivity
the
now
resort
crested
by the
of Nemi,
sylvan goddess
the
It
sanctuary,
parts of
Latium.
was known
is,
grove of Diana
Nemorensis, that
more
exactly,
Some-
times the lake and grove were called, after the nearest
spacious terrace
On
it
was bounded
DIANA'S SHRINE
hillsides
ii
and
which
in
a rich
Compared with
itself
the extent
;
ruins prove
it
tiles
of
bronze.^
great wealth and popularity of the sanctuary in
The
come
to light in
modern
times.
In the
civil
war
its
empty
once
coffers
of Octavian.^
But we
he treated Diana as
treated
civilly as his
Capitoline
Jupiter,
borrowing
three
copper.^
at
Nemi
two
recovered
resources, for
centuries later
was
still
'
On
the excavations at
Nemi
see
Notizie degli
Scam
for 1885,
1887, 1888,
1895; Bulletim delV Inaituto di Corrispondaiza Archeohgica, 1885, pp. 149-157, 225-242; O. Rossbach, in Verhandlungm der iiitrzigsten f^ersammlmg Deutscker Philologen (Leipsic, 1890), pp. 147-164 ; G. H. Wallis, Illuitraud Catalogue
1889,
the Site
Appian, Bellum
Civile^ v. 24.
12
Italy.^
lect.
fillets
walls
hung with
and commemorative
and numbers,
if
liberality,
of
the worshippers.
Swarms
and accord-
kisses
down
hill again.^
Even
to the
homage
Egyptian goddesses
gorgeous jewellery.*
The
landscape
Roman
lake.
nobles to
their
summer
residences
by the
Here Lucius
Cassar
day
in early
murder
Appian,
loc, cit,
iii.
2 '
Ovid, Fasti^
267
sq,
Juvenal, Sat.
ii.
iv.
117 sq.;
Persius,
Sat.
vi.
Martial, Efigr.
*
W.
Henzen,
6-12
Cicero,
Atticum, xv. 4.
5.
13
the woods.
villa,
Here
it
but pulled
down
again because
it
was not to
his
mind.^
Here
and
him on the
it
revolt which
called
his
him
to arms.^
Vespasian had a
monument
fill
dedi-
people of Aricia
Trajan condescended to
;
the chief
in his
by restoring
which had
house of Parthia.*
Such, then, was the sanctuary of Diana at Nemi, a
fitting
home
Some of them
at
bow
in her
her side.
Notmie
degli
R. Lanciani,
New
Tales of
Tacitus, Hhtor.
36.
* C.l.L. liv.
14
precinct,
lect.
the huntress goddess for success in the chase. the bronze tridents, which have
come
to light at
Nemi,
the lake, or
speared stabbed
hunted
Italy
the
first
century of our
by the
Indeed,
into them.^
later
boar-hunting was a
few rude
may perhaps
indicate that
as the patroness
game
but of herds.
Thus her
owned
When Xenophon
among
wooded
hills
with a grove ot
not only with a
chase
sacred
i.
pasture.
6.
iv.
The
376.
chase
Pliny, Efist.
W.
Polybius, Hist.
iv.
18 and 19.
ANCIENT ITALY
in fish
15
abounded
and game of
all sorts,
and horses
and
at
cattle
game from
cattle
Hyampolis
in Phocis
worshipped Artemis
found
in Diana's precinct at
Nemi were
of a few
trees,
offered to her
their herds.
in spite
villas
peeping out
to have
Nemi seems
the
days
when
of
land
was
still
peopled with
tribes
savage hunters or
deciduous
foliage,
reddening
in
in winter,
which nowadays
we
Im
Ein sanfter Wind vom blauen Himmel weht. Die Myrte still und hoch der Lorbeer steht ?
Kennst du
^
es
wohl?
v. 3.
Xenophon, Anabasis,
4-13.
2 Pausanias, x. 35. 7^
520
sy.
modern
it
However,
ings
that
surround-
this
Down
here
to the decline of
Rome
The
a custom
was observed
once
which
to
seems to transport
savagery.
us
at
from
a
civilisation
priest
of the goddess
bore
the
title
of king, and
his tenure
his
office
was
called
kingdom, but
one.
office
He
was
runaway
who
his
succeeded
it
to
by slaying
his predecessor,
and he held
title
only
so long as he could
make good
in
single
combat against
all
assailants.
Any
fugitive slave
who
in
if
tree
stead.
Naturally,
who
appears
in
him
as always
sword
among
the
Esquimaux
the shedder
of Bering
of blood
;
revenge
is
a sacred duty,
Of
Nemi
I
there are
two
which
;
Strabo, v. 3. 12
iii.
Ovid, Fasti,
iii.
271
;
sq.
id.,
Ars Am.
ii.
259
sq.
Statius,
Syl-u.
1.
55
sq.
Suetonius, Caligula, 35
Solinus,
11
Pausanias,
ii.
27.4;
Servius,
2 E.
on
W.
Nelson, "
The Eskimo
the
(Washington, 1899),
p.
293.
DIANA'S FIRE
In the
first place,
17
to bear in mind.
her ritual.
At
of August her
women
to
and
bearing
lighted
torches
the
sanctuary
fulfilment
of their vows.^
Some one
Emperor
unknown
little
shrine at
Nemi
The
may
perhaps have
If so, the
analogy of the
would be obvious.
Moreover, the
title
Nemi ^
holy
fire in
her sanctuary.
A large
circular
basement
steps
and bearing
traces
Graevius,
Thesaurus
Antiquitatum
Romanarum,
xii,
col.
808
Bulletino
del-
Arch. 1885, pp. 183 sq. ; Notixie degli Scavi, 1S85, pp. 160, 254 ; id., 1895, p. 424 ; O. Rossbach, of. cit. p. 160 ; G. H. Wallis, op. cit. pp. 4, 15, 17. ^ Statius, Syl-u. iii. i. 52-60 ; Gratius Faliscus, Cynegeticim, i. 484 sq. ; Ovid,
Inst, di Corrisf.
Fasti,
iii.
269
sj,
Propertius,
iii.
24
p.
;
(30), 9
sq., ed.
Paley,
As
to tlie 13th of
August
Festivals
'
as
343, ed. C. O. MUUer ; Martial, xii. 67. 2 ; C.I.L. xiv. 21 12; W. Warde Fowler, Roman
of the period of the Republic, p. 198, Notizie degli Scam, 1888, pp. 193 sq. ; 0. Rossbach,
op. cit. pp.
op.
cit. p.
164.
*
'
G. H. Wallis,
24-26.
DIANAS DAY
like the
lect.
in
Vesta,
the
Roman
forum.^
The
basement
acute and
was
first
my
learned friend
Mr. A.
B.
Cook.^
Previous writers
had taken
at
it
The
sacred
fire
by Vestal
was
fire,
found on the
cared
for
by holy maidens,
in
to
have
been
latest
common
times.*
to the
For example, we know that among the ruins of Alba Longa the Vestal fire was kept burning by
Vestal Virgins to the end of the fourth century of our
era.*
At
all
and apples
still
boughs.*
The
Christian
Church
the
appears
to
have
adroitly
converting
it
into
of
the
fifteenth
The
between
G. H. Wallis,
O. Rossbach,
ef. cit. p.
158
p.
376.
G. H. Wall is,
J.
iii.^
^jG.
p.
Juvenal,
60 jy.
Asconius, In Milonianem,
Symmachus,
^ '
and 129
55 sqq.
;
C.I.L.
vi.
Statius, Sylvae,
J.
1.
19
not a
fatal
argument against
two days
occurs in the case of St. George's festival on the twentythird of April, which
is
most probably
ancient
first.^
Roman festival of the Parilia on April twentyAs to the reasons which prompted this conof the Virgin Mary some light
of
the Eastern
is
thrown by
in
the
records
Church.
Thus
is
the
my
this
World an account
in
given of the
August.
In the
:
"And
a
of of
Ab
[that
is,
August
Diana's
August
is
own
day
another
fifteenth
manuof Ab],
script or manuscripts
read
on the
on account of the vines bearing bunches (of grapes), and on account of the
hail,
of
trees
fruits,
their
Here you
will
that
the
festival
definitely
said to
August
'
The
evidence for this identification will be given in the third edition of The
Golden Rough.
'^
New
20
lect.
and other
out to
me by my
I
Since then
by other evidence.^
Thus he
Church the
in the
of August
Mother
of
God for
the vines,
and that
the
apocryphal work
On
:
"Also
a festival in her
honour was
on the
fifteenth
is
Ab
from
[that
this
August], which
fruits
Now
in
plantations dedicated to
an orchard.*
Hence we may
Italian sister
Diana was
their
Nemi
the ripening
'
fruit.
We
E. Lucius, Die jlnfStigc dei Heiligenkults in der christlichen Kirchc (Tflbingen, sq., 521. The writer appears to have overlooked the occurrence of
jiposioli
Johanni
ex recensione et
cum
Pauly
ii.
1342-
Pausanias,
vii.
Xenophon,
Artabasis, v. 3. 12.
21
apples
festal
We
know,
too, that
Diana
a
was believed to
the husbandman's
series
barns with
is
of gems, she
repre-
which
is
sometimes
full
of
fruit, in the
other .^
Even
in
every
which
in
Catholic
times
was
annually
observed at the
festival
There
is,
ability in the
heathen festival
My
learned friend
Mr.
F. C. Conybeare of
He
tells
me
that in the
to the
Armenian
700 and
later,
September
This
the
Anahite or Anaitis,
as
the
Greeks called
Virgin
her,
Armenian
predecessor
of
the
Mary, was a
the
^ Fnrtvrinsler,
Die
aittiken
Gemmen,
iii.
Mr. A. B. Cook, Classical Review, October 1902, p. 378, note 4. Olaus Magnus, Hisloria de Gentium Septentrionalium -variis conditiotiihus, xvi. 9.
22
countries.
THE
The
NTMPH EGERIA
rites
is
lect.
plainly in-
character of her
A
ance
Nemi was
the
water-nymph Egeria.
it
The
is
tells
drunk of
sacrifice
its
water.^
Women
because
she
with
child
used to
like
to
Egeria,
was
believed,
Diana, to
divinity.*
Plutarch compares
mortal
men, such
for the fair
as
the
loves
of Cybele and
the
Moon
Numa
in
the
woods of Nemi,
but at Rome, in a grove outside the dripping Porta Capena, where another sacred spring of Egeria gushed
from
^
a dark cavern.^
xi. 8.
Strabo,
" Virgil,
Aen.
762
s^q.
Ovid, Fasti,
iii.
273
jyy.
id.,
xv.
482
sqq.
Strabo, v. 3. 12.
2
*
i.
Ovid, Fasti,
i.
iii.
273
i.
sqq.
id.,
1.4; Livy,
on
19. 5,
ii.
21. 3
sq.
;
Plutarch,
Cicero,
De
Ugibus,
Dionysius Halicarn.
i.
Antiquit. Roman,
60
Juvenal, Sat.
12
22
Servius,
^
Virgil, Aen.
iii.
vii.
763.
;
Juvenal, Sat.
10 sqq.
Livy,
i.
21. 3.
As
and
342
sq.
23
We
spring which
fell
that the
the true
original Egeria,
settlers
moved
new
down from
nymph
home for her in a grove outside the gates. The remains of baths which have been discovered within the sacred precinct,^ together with many terracotta models of various parts of the human body,
suggest that the waters of Egeria were perhaps
to
used
or
their
by dedicating
prevails in
many
parts
of
Europe.
To
I
this
day
would seem
Here
Nemi.
of them
may mention
One
wildly spring
iii.
beardless youth.
is
tossed
;
fins
;
Plutarch,
Numa,
13
compare Propertius,
151
v.
4.
15
sq.
Ovid, Fasti,
11-14.
^ '
O. Rossbach,
op. cit. p.
compare C.I.L.
xiv.
4190.
R. Lanciani, in
Athmaum, October
24
from
their
VIRBIUS
AND HIPPOLTTUS
lect.
;
water-plants cling
to give to divinities
of the fickle
probably the
and
restless
element.
The
busts
are
work of
our
era.
Inscriptions
to Diana.''
The
I
last
Nemi
to
whom
Virbius.
Legend had
that Virbius was no other than the young Greek it hero Hippolytus whose story is familiar to you all. Two points in it must be borne in mind first, he was the favourite of Artemis, the Greek equivalent of
;
dragged him at
mistress,
But
his divine
so
runs
the
tale,
to
life
again,
As
to
the
real
character
of this mythical
Virbius the
ancients appear
to
Some thought
is,"
'
"But
deity
O. Rossbach,
the truth
associated
op. cit. p.
says
Servius,
"that
s^.
he
p.
is
a
;
W.
227
159;
G. H. Wallis,
^
32
Virgil, jien.
sjq., vi.
263
vii. 761 s^q., with the commentary of Servius ; Ovid, Fasti, Hi. Scholiast on Persius, Sat. vi. 56, 735 s^^. id., Metam. xv. 497 sqq. cd. O. Jahn ; Pausanias, ii. 27. 4 ; ApoUodorus, iii. 10. 3 ; Scholiast on
; ;
iii.
96.
SAINT HIPPOLYTUS
Diana, as
Attis
is
25
with
Mother
of the
Gods, and
Erichthonius with
^
Minerva, and
commentator on Virgil
to
I I
greatly
its
my book
it
missed
implies
of
Here
Hippolytus
or Virbius
life.
For we
can
Roman
other
after
horses to death
is
no
been
of tracing the
Harris,
saint's pedigree
belongs to
who
can
We
the ancients
Virbius, who,
^
to
Diana
Servius on V\r%i\,
761.
ii.
93
August
sqq.
(Paris and
Rome, 1867).
Prudentius
of the imaginary
282
'
tqq., ed.
J.
26
as
DIANA'S
MATE
lect.
For Diana,
like
of
fertility in
As such
Virbius.
she,
male partner.
That
right,
was
grove and
is
clearly the
the line
of priests
the
title
of Kings of the
same
relation in
in short,
his
King of the
herself.^
Wood
had for
queen
may
conclude
at
Nemi
;
was revered
as the
and
that she
was believed to
childbed
"that
her
tended by chaste
virgins,
burned perpetually
;
in a
the
precinct
nymph
^
Egeria,
who
discharged one
poem on her (No.
of Diana's own
xxxiv.).
This was pointed out long ago by P. Buttmann [Mythologus, ii. 151). ^ Seneca speaks of Diana as " regina nemorum " or " Queen of the Woods " {Hiffolytus, 406), perhaps with a reminiscence of the Rex Nemortmis, as Mr. A. B.
^
Cook
/*.
3).
VIRBIUS AT
women
NEMI
in travail,
27
functions by succouring
Roman
king
in the sacred
grove
further, that
Diana of the
Wood
Cybele
herself
had
who was
;
to her
mythical Virbius
was
represented
historical
times
by
line
of priests
known
lives
as
the
were
in a
a certain tree in
have to say on
Nemi
for the
we
shall
LECTURE
Priestly kings
in
II
Castor Relation of Spartan Incarnate godsKings magiciansPrinciples and Law of Contact HomoeoLaw of Contagious Magic Both included under pathic Magic and Sympathetic Magic Examples of Homoeopathic Magic Magical images Cures based on Homoeopathic Magic Use hunting and Negative of Homoeopathic Magic magical Magic taboo Savage
antiquity
kings to
as
Similarity
in
fishing
or
belief in
telepathy.
In the
last lecture
we began our
consideration of the
I
indicated briefly
ship
a pro-
down
took
as the starting-point
of
our inquiries a particular example of the institution, namely, the titular kingship of the priests of Diana at
Nemi
be
and
justified,
precision
problem
a concrete form,
28
many
LECT.
II
PRIESTLT KINGS
which are raised by
I
29
this particular
interesting questions
kingship.
examination
of these
questions.
be
Wood
about for
on which the
first place,
based.
In the
then,
we saw
that the
King of the
title,
Wood
king.
title
at
was, in
historical times at
much more
a priest than a
Now
this
was common
antiquity.
Rome and
of
the
existed also in
many
other places.
In
from
Aristotle,
with
the
Common Hearth
example, the titular king sacrificed to Hestia, the goddess of the hearth, the equivalent of the Italian Vesta
;
as
banquets at the
the
state
whom
delighted
person
1322 b 26
sqq.
No. 616;
Ch. Michel,
Recueil,
30
PRIESTLY KINGS
witnessed the transgression was
lect.
to denounce
who
bound
serious,
deity.^
of
having
to
pay a
to
the
offended
In the same island the king was charged with the duty
which much
use
was
made
by the
ancients.
For
may he
perish, he
and
his
family."
But
that, I
The Teans, it is obvious, were " free-fooders." You will observe that all these titular kings whom I have mentioned held office in republican states. The
general opinion of the ancients seems to have been that
sacrifices
and to
not
a
The view
is
improbable in
itself,
and
it
is
moreover confirmed by
known
'
as a matter
5y//rJg-,^
Dittenberger,
Ch. Michel,
Recutil,
;
Reciuil,
No.
1383.
'
cit.
Aristotle, Politics,
74
m-
.^tttiquit.
op. cit. No. 1318. 1285 b 14 sjj.; Demosthenes, Contra Neacr. Plutarch, Sluaeu. Rom. 63 ; Livy, ii. a. i ; Dionysius Halicarn.
;
No. 480
iii.
Ch. Michel,
14. 13, p.
4.
II
PRIESTLT KINGS
the descendants of the Ionian kings,
31
At Ephesus
the
title
who
to a seat of
honour
at the games, to
and carry a
staff instead
So
at
Cyrene, when
monarchy was
King Battus
Thus
tribes or cities
were
priestly
duties
and
This conclusion
is
as his offspring
them
priest
acting as priest of
as
of Heavenly Zeus.^
common
in
many
and
hardly
To
among
^ ^
at the
Strabo, xiv. i. 3.
Herodotus,
iv.
vi.
162.
Herodotus,
iii.
56
15,
compare
id.
13
Aris-
totle, Politics,
14. 3, p.
32
lect.
same time
at the great
Every year he
offers sacrifices
and the
fruits,
little
of the new
On
these
own
is
spirit
for
it
is
blessing.^
it
instructive, because
priest.
He
prays not
spirit.
only to the
own
He
is
clearly raised
;
above the
is
common
standard of mere
humanity
Similarly,
there
something
divine
about
him.
we may suppose
Zeus but
This
is
clearly indicated
by a curious Spartan
I
belief
mentioned
by Herodotus, to which
attention has been paid
by modern
The
old
battle,
but that in
later
made
other
that
the
should
home.
of
the
is left
"
And
there
accordingly,"
says
Herodotus,
" one
kings
for hitherto
The Tyndarids,
need hardly
of Zeus.
The
belief described
by Herodotus
Father Croonenberghs,
453. Herodotus,
p.
"La
{1882),
^
v.
75.
11
33
From
this
we may
aid
to
the
time of need.
represented
as
Now
commonly
constantly
spearmen,
and
they were
with
electricity, are
murky
sky.
Moreover,
glitter in
tells
the darkness
that he
on the points of
spears.
Pliny
us
lights flickering
on the spears of
Roman
sentinels as they
front of the
camp
and
on stormy
at
nights, perceive
glimmerSince,
ings
their
lance-heads.^
on the Spartan
sky or
as the
It
far the
battle,
ii.
loi.
Compare Seneca,
Sjiaest.
et
Natur.
i.
i.
i.
14.
du Cnucase,
143.
34
DIVINITT OF KINGS
may
lect.
earthly chivalry,
and there
I
in the long
mean
that
any two
might
easily
is
If there
any truth
and
it is
only a
conjecture
we should conclude
in
famous appear-
we
was
late in the
over.''
evening of a
summer day
tions
Such
state-
as late inven-
The memories of
great
battles linger
bourhood.
However
dotus
suffices
that to
may
prove
be,
the
evidence
of
Herorelation
that
an
intimate
was believed to
exist
and the
divine
is
twins
And
in
general there
no doubt that
natural powers.
Thus they
make
the crops
is
no mere
13
;
figure of speech.
De
tiatura deorum,
ii.
vi.
Cicero,
2. 6.
TTPES OF MAN-GOD
Of
these incarnate
35
convenient to
human gods
spirit
it
is
distinguish
divinity
is
two
types.
conceived as a
its
in
Accordingly the
one
may
man-god.
our notions,
entitled to
rank as a god,
is
But
To him
the
would not
be easy to refer
all
not attempt
But so
far as
we can
draw a
line
older than
abstract
older than a
On
an examination
subject.
far
from our
But
preceded religion,
may
in
some
it
cases
before
or deities.
36
INFLUENCE OF SUPERSTITION
is
lect.
However,
of
little
moment, and
What
is
some
magic,
primitive
on the human
mind
else
in all ages
and
in all countries.
For whatever
he
may have
commonly
The
theories
his feet
one of those
facile
on the fender without taking the trouble to Like many other speculations of consult the facts.
that sort
it
that
it
must be
it
by
actual
instances
would be superfluous.
I
That such
but
I
instances
that, if
may
occur,
believe
we could
scrutinise the
would be found
rule.
as to the origin
mental defect
of superstition,
life
of the savage
social
organism to
We
how many
may
of savage
II
PRINCIPLES OF MAGIC
is,
37
superstition, that
man, whatever
I
might
be.
say that
we
we
mind of
the
fore-
who
them
down to us. If the time should ever come when what we merely suspect should prove to be true, and the truth should be recognised by all, it may involve a reconstruction of society such as we can hardly dream
of.
But that
is
stormy future.
ful past.
I
Here we
tion that
it
now
to devote
some time
to a consideration of
The
principles of thought
on which magic
:
is
based
first,
that like
produces
like,
its
cause
The former
principle
may
be called
Law
Law
of Contact or
38
Contagion.
the
KINDS OF MAGIC
From
effect
lect.
the
first
of these principles
namely,
he can
it
:
Law
of Similarity
the magician
the
infers that
produce any
he
namely,
Law
of Contact or
whom
it
formed part
Charms "based on the Law of of his body Similarity may be called Homoeopathic or Imitative Charms based on the Law of Contact or Magic.
Contagion may be called Contagious Magic.
expression Homoeopathic
species
The
Magic
was
first
employed, so far as
It
am
aware, by
Mr. Y. Hirn.^
and
I
seems to
me
an excellent expression,
prefer
it
to
Magic which,
Imitative or
partly following
For
does not
it
who
imitates,
and
thereby
principles
in the practice of
in
other words, he
are of universal
and
is
are
not limited to
human
actions.
In short, magic
a spurious system
art.
Regarded
282.
as
Y. Hirn,
Origins
p.
2 Folk-lore, viii.
11
KINDS OF MAGIC
is,
39
as a
statement of the
may
set
of precepts which
their
observe in
order to compass
ends,
called Practical
I
Magic.
later
what
is
not so
have called
principles
different
turn out
merely two
misapplications
is
association of ideas.
HomcEopathic magic
ideas
by
similarity
contagious magic
founded on
Homoeopathic
contagious
magic commits the mistake of assuming that things which have once been
always in contact.
in contact with each other are
But
in practice the
;
two branches
or, to
be more exact,
homoeopathic
or
imitative
magic
will
may be
generally
practised
by
itself,
contagious
magic
Thus
two
will
may
be a
little
difficult
to grasp.
You
readily understand
are illustrated
by
concrete examples.
of thought are
in fact
40
HOMCEOPATHIC MAGIC
It
lect.
could hardly be
the
to
concrete,
they
are
familiar
in
though
certainly
not in
the
abstract,
the
crude
of ignorant and
branches
dull-witted
people
everywhere.
Both
the
of
magic,
the
homoeopathic
and
contagious,
may
name
of Sympathetic Magic, since both assume that things act on each other at a distance through a secret
sympathy, the impulse being transmitted
from the
conceive
I
may
understand,
is
modern
cisely similar
purpose
namely,
to explain
how
things
hope, be
I will
made
plain to
you by
the
now
illustrate
both branches
But here
may
of magic according
underlie
the
laws
of thought which
them
Sympathetic Magic
{Law of Sympathy)
Homoeopathic Magic
Contagious Magic
{Law of Similarity)
{Law of Contact)
We
now
II
MAGICAL IMAGES
is
41
made
in
many
to injure or destroy an
enemy by
injuring or destroying
man, and
that
when
it
perishes he
believe
ashes,
must
that
die.
Thus
the
then stabbing
it
it
any other
on the person
represented.^
Among
the
man was
disease to
ill
whom
he bore a grudge.
To
made
a small
wooden image
while he
it,
more
homoeopathic magic.
flocks or herds, he
When
makes
wants in wax or
clay,
and deposits
in a cave
of the
mountains
'
mountains
(NewRiver,
J.
Morse, Report
the Secretary
p.
of
War
of
the
U.S.
Indian Affairs
102.
to
W. H.
the Source
of
St. Peter's
u. 159.
42
are masters of
MAGICAL IMAGES
all
lect.
riches,
deer, dog, or
This may help us to understand the meaning of the figures of cattle, deer, horses, and pigs which were
dedicated to Diana at Nemi. the offerings of farmers
to multiply the
cattle
They may have been or huntsmen who hoped thereby The Peruvian or the game.
they disliked or feared, and
whom
This they
called
burning his
soul.
delicate distinction
or a Viracocha, that
is,
a Spaniard.
To
kill
an Indian
kill a
may
by an early
Italian (not,
you
historian
in the
He says
cruelties
"
When
which the
"
^ C. Lumholz, Unknown Mexico (London, 1903), i. 485 sq, P. J. de Arriaga, Extirfacion de la IdoUtria del Piru (Lima, 1621), pp. 25
sq.
II
VIRACOCHA
God,
as boasted, but not
43
born on
a
woman
we
are a
undeceive them.
They
trees,
down
and the
fire
burns
them
but the
Viracocchie devour
everything, they
and
silver
they
game
it
away, they
make
war, they
each other,
An
name
is
Viracocha,
much more
flatter-
But to return to
our magic.
When
^
2 Garcilasso
G. Benzoni, History of the New World, pp. 252 de la Vega, Royal Commentaries of
ly.
(Hakluyt Society).
Yncas,
ii.
the
65
sqq.
(Hakluyt
Society],
44
an enemy they
it
MAGICAL IMAGES
lect.
in the
make a wooden image of him and leave jungle. As it decays he dies.^ More elaborate
is
similar
The
blood on the image, and puts a bit of fat in the mouth of the figure, saying, " Put fat in his mouth." By that he means, " May his head be cut off, hung up
smears
its
in
way."
Then he
wooden
image with
a small
spear, throws
it
it
If an
make
a likeness
it
down
his
with a prayer to a
demon
will
soul or to
make
Sometimes an Aino
woman
up
his head-
and burying
it
deep in
may
Thus
W. H.
1902),
P-
93^
in
Journal of
xxx. (1901),
p.
178.
^
J.
Batchelor, The Ainu and their Folk-lore (London, 1901), pp. 329-331.
11
MAGICAL IMAGES
;
45
Hindoo mode
wood,
its
plume an owl's
feather,
and
its
barb a thorn.
No
inflicted
on the woman's
heart.
Among
we
who had
not
little
They punctured
whom
them
love
requite
their affection.^
inflicted
it
And
as
the
wound of
may
be
may
How
in a
that can
described by
poem based on the experiown schoolfellows. It is ence of one of his called The Pilgrimage to Kevlaar, and tells how sick people are wont to offer wax models of their ailing members to the Virgin Mary at Kevlaar in order that In Heine's she may heal them of their infirmities. poem a young man lies wasting away for love and
Heine
sorrow at the death of his sweetheart.
his
So he goes with
at Kevlaar,
and
offers
that she
would be pleased to
own wounded
119
;
field,
W. Caland, Altmdisches Zauherritual (Amsterdam, 1900), p. Hymm of the Atharva-Veda (Oxford, 1897), pp. 358 sq. W. H. Keating, Expedition to the Source of St. Peter's River,
M. Bloom-
ii.
159.
46
heart.
MAGICAL IMAGES
Such customs,
still
lect.
religion.
members
magical
the prayer to
:
purely religious
the com-
two
is
of the sufferer.
The
wife.
natives of
New
Caledonia
make
use of effigies
to maintain or restore
Two
the
man and
They
woman,
together to
couple.
symbolise
are
made up of
The
both.
talisman
meant
carefully treasured
by
them
If,
nevertheless,
a domestic jar
should
There
he lights a
fire
with a
wood of
it
it
round
his head,
and then
stirring
this
woman
it
that she
may
love me."
remains obdurate, he
ties a
to her through
II
MAGICAL CURES
On
47
her side she has
is
to
a
In ancient Greece,
when
sit
man
made
to
with
This
on the
among
the
body of
who
is
thrown
into a river
The
jaundice.
ancient
cere-
drift
from a
living,
With
:
this inten-
"
Up
:
to the
in the
sun
shall
colour
We
this
May
of yellow colour
p.
xii.
(1880),
41
id.,
Mceurs
et
Superstitions
da
Neo-Cale'doniem
(Noumea, 1900),
mndicta 14.
pp.
97
sq,
De
sera numinis
Th. Shaw, "The Inhabitants of the Hills near Rajamahall," 69 (8vo edition, London, 1807).
Asiatic Researches,
48
lect.
in their
every form
Into
the
thee.
we put thy
While he uttered
sip
made
man
and
drink
it
he
seated
him on
tied a piece of
his colour
Then
in order to
improve
taint,
he proceeded
He
first
yellow porridge
plant), set a parrot,
made of turmeric or curcuma (a yellow him on a bed, tied three yellow birds, to wit, a thrush, and a yellow wagtail, by means of a
;
with
it
birds.
bloom
to
bull,
wrapt
skin.''
them
in gold leaf,
The
looked steadily
at
" Such
is
W.
M. Bloomfield, Hjmm of the Athar-va-Veda (Oxford, 1897), pp. 7 m., 263 w. Caland, Alt'mdUches Zauherritual (Amsterdam, 1900), pp. 75 so.
II
49
through
receives the
the eyesight."
was
this valuable
carefully
it
and
The
of
is
its
plumage but
the
first
on the ground.*
Thus
jaundice.
bird, to
Pliny
tells
name
for jaundice,
because
jaundiced
bird.*
man saw
him
He
hue, resembled
turnips,
In
Germany yellow
known
its
as St.
Anthony's
fire,
or the
blood-stone with
Anthony's
from
a house that
'
v. 7. 2, 8 sq.
;
1 3.
2 Schol.
^
*
494
b.
129.
for jaundice,
and
bird,
^
was
ikteros.
'
(Munich,
1855),
p.
50
CAPILLARY ATTRACriON
down
^
;
lect.
for,
is
the
fire
died out in
Anthony's
fire will
man.
was to pour
;
a solution of certain
this
had to be done
in
The
unfortunately
escaped
our
knowledge,
but
;
we
can
while the
A
is
more
disagreeable
To
man
with flowing
who
sit
round watching
him
pain.^
Clearly,
on the principle of
A. Wuttke,
loc. cit.
M.
Bloomfield,
Hymns of
p.
the
AltindhcJus Zauhirritual,
103.
sq.
is
W.
Caland,
often prescribed
when
See
W.
Caland,
85,
Was
this in
p.
352
id..
p.
251.
II
HOMCEOPATHIC DOCTORS
may
say so, he thus imparts of his
51
if I
own mature
is
One of the
it
that
who
is
thus
sees
man
writhe
For
prolonged
patient's
fit
of vomiting
is
brought
about
by the
it,
stomach becoming
unhooked,
as they call
is
and so
falling
down.
Accordorgan to
ingly, a practitioner
its
proper place.
unhooking
effort,
his
own
stomach.
it
Having
in
succeeded in the
he next hooks
up again
Fee
is
in
The
resort to
it
object
is
to multiply the
game and
the
fish,
or to lure
The farmer
and
fruits
employs
it
to ripen.
Thus
to
begin
with
hunting
and
fishing,
the
F. Chapiseau,
Le folk-lcre
i.
172
sj.
52
NEGATIVE MAGIC
attract each other
lect.
their indwell-
same sort
by means of
ether.
the
may
draw the
The
turtle.
is
New
spearing
dugong or
into
small
beetle,
which
haunts cocoa-nut
spear-haft
trees,
This
in
is
fast
the
dugong or
turtle, just as
it
bites him.^
is
not merely
positive precepts
it
comprises a very
is,
number of negative
precepts, that
prohibitions.
also
tells
what to
:
leave undone.
The
charms
the
The whole
its
doctrine of
special applica-
and contact.
not formulated in so
by him to regulate
human
will.
He
^
Wam-
schappertj
Afdeeling Letterkunde,
Reeks,
Hi.
etc.,
Deel (Amsterdam, 1899), pp. 203 so. among the Western Tribes," Brhish
New
p. 56,
II
NATURE OF TABOO
;
53
these laws
and
if
he
is
way
in order
In other words, he
would
taboo.
injure
him
Thus taboo
magic.
in
this,
practical
Positive
that
or
sorcery,
says,
"
Do
order
and so should
says,
happen."
"Act."
the
Taboo
that
is,
"Abstain."
is
The aim of
is,
positive magic,
:
of sorcery,
of taboo,
is
to avoid
And just
effected
as the
consequence
is
not
really
by the
dreaded
observance
of a magical ceremony,
so
the
of a taboo.
common
sense,
sense.
It is
not a
fire
Do
"
is
a rule of
common
In short,
we
call
we
call
54
sorcery.
lect.
mistaken
Of
is
negative pole.
If
we
name of magic
then taboo
may
side
of practical magic.
:
To
put
this
in
tabular
form
Magic
\
(Magic
as a
Theoretical pseudo-science)
Practical
(Magic
as a
pseudo-art)
Positive
Magic
Negative Magic
or
or
Sorcery
I
Taboo
its
relation
to
magic
generally apprehended
because
am
about to give
some
instances
I
of
taboos
fishermen, and
under
Among
the
Esquimaux of
Baffin
Land boys
if
are
forbidden to play
at cat's cradle,
because
they did
life
become entangled
the
harpoon - line.^
the
Here,
as
you
an
will
readily
perceive,
^
taboo
is
obviously
application
Bulletin
of
of
the
F. Boas,
"The Eskimo
of Baffin
(1901),
p.
l6l.
II
HOMCEOPATHIC TABOOS
is
55
of homoeo-
the
basis
entangled by
in
playing
cat's
cradle, so
they
will
be
hunts
whales.
may
not
eating
like
game
taboo
will
turn and
wind
the
it.^
and the
the
Here
again
clearly derived
similarity.
curious
law of ancient
Italy
mentioned by
women
to spin
on the high-roads
the
women
of corn, and
would
To
that
in
is,
on homoeopathic magic.
crystals
in
Camphor
in
found
the form of
in
the crevices of
certain
trees
the
East
Indies.
Accordingly,
for
Borneo, when
men
are
searching
camphor, they
lest
may
tree.^
the camphor
should dissolve
They
bei
p.
273.
"
W. H.
p.
169.
S6
HOMCEOPATHIC TABOOS
crystals
in
lect.
from the
This
is
a resinous
gum
exuded by
to
a red insect
on
the
young
branches
of
trees,
which
the
little
creatures
have to be attached
by hand.
All
who
gum
abstain
from cleansing
by removing the
detach the
these
parasites
insects
from
their
other
from the
All
may
be
called
homoeopathic
taboos.
Further,
out
first
hamstringing
it
if
they did
not hamstring
able
it,
children
would never be
Apparently
animal they
to
run down
that
enemies.^
they thought
at the
by hamstringing the
their foes of
the
chase
armadillos, certain
vulture, which they
at with
these
weapons.
For they
that
between the
home
>
compare
id.^
Notes
sur
le
"
la
(Antwerp,
93
id.^
Cosmographie
(Paris,
1575),
ii.
970
sq.
11
CONIAGIOUS TABOOS
if
all
57
home would be spoilt, which would be a great loss to them.'' Here the exact train of thought is not clear but we may
with poisoned shafts
;
effect
by
it, all
at
home,
would be deprived of
be,
it
virtue.
However
that
may
is
on the law
of contact, on the idea, namely, that things which have once been
in
sympathetically always.
The
the
hunter wounds an
home
hence
if
the poison
all
wound
loses its
venom, so
necessarily will
the
poison at home.
These may be
sympaat a
distance,
is
Whatever doubts
of action
is
science
may
at
faith in telepathy
one of
A modern
;
at a distance
would have no
diffiit
is
am
^
ii.
323.
58
conduct.
SAVAGE TELEPATHY
For the savage
is
lect.
life
may
in certain
Hence on momentous
less elaborate
occa-
at a distance
often regulated
by a more or
code of
set
of persons
would,
it
is
on
Thus,
for example,
when
party of
tions at
men are out hunting or fighting, their relahome are often expected to do certain things,
How
supposed to operate
is
what
is
clear
really
evil.
Thus
Central
When some
home
;
of the
Esquimaux
lift
are
ice, it is
forbidden to
up the bedding
because they
lost.^
The
notion
ice
on which they
are standing to
lift
ice is
thin and
may
give
in
way
the
with
Again,
the
winter,
^
when
the
Esquimaux
appears, boys
must run
Bulletin
F. Boas, "
The Eskimo
Baffin
of
the
(1901), p. 149.
II
SAVAGE TELEPATHY
it
59
put
It is
home.^
Here
an
snow
in the kettle
is
probably regarded
in
it
:
something
it
is
imitation of
what
his
will
home with
helps by
means of
Lastly, in the
Baram
district
men are away searching for camphor in the forest, the women at home dare not touch a comb for if they
;
did
so,
instead
crystals,
of
being
filled
with
the
precious
camphor
would be empty,
This
;
between the
teeth of a comb.^
plainly an
application of
it
in other words,
is
a case of
homoeopathic magic.
to illustrate the
savage
good
or
ill.
And
like
positive
magic or sorcery,
falls
into
two great
as
divisions,
which
may
Taboo and
F. Boas, op.
cit. p.
160.
p.
W. H.
169.
LECTURE III war Homoeopathic Magic Magical telepathy animals, inanimate and the dead Homoeopathic omens Examples of Contagious Magic Magic used annul Magical contact between wounded person and the weapon Public magicians hurt him Magical contact of develop Rise of monarchy the emerin
in
relation
to
plants,
things,
to
evil
that
footprints
into kings
essential to
In the
last lecture I
of magic, which
the
may be
Law
of Contact.
The law of
the
The
law of contact
is
of acting
At
by people
at
home while
sort,
camphor.
based on a belief in
while the
men
are out
on the warpath.
party
at
away
home, and
LECT.iii
TELEPATHY IN WAR
men
6i
at
In the
is
first
or spirit-house
shut.
For the
spirits
of their fathers,
who
now away
;
and
if
any one
at
home have
up
the sleeping-mats
of the absent
as if they
men must
their
:
may
must
:
may
not be laid
ofi^
by
friends at
his
head
When
hunter returns
home
the Toradja's
him.
By
the
observance
of
these
rules,
say the
And
in order to
make them
is
strong, that
they
may
strewed morning
in
order
The women
too go
the pods are so light and feathery that they are easily
62
TABOOS IN WAR
make
This
last
lect.
the
men
Among
the Shans of
Burma
She
Every
fifth
day
an earthen goblet
it
it
every
is
an
omen of
death.
in her
it
may
repose on
like the
it
if
he
should
revisit his
soldier in Campbell's
war-broken
Our
had lozoer'd.
And
in the sky.
district in
New
on
will
give
Having chosen
a suitable piece
it
till
The
skin
.beteekenis,"
Afdeeling Letterkunde,
2
Reeks,
iii.
Ill
HOMCEOPATHIC TABOOS
is
6:^
of an iguana
at
work on
the drum, he
may
it
not eat
fish
for if a
fish
burst.
the
if
gnaw
the
body of the
drum
if
if
drum would be
extinguished
himself would grow fat and round like a pot, and the
girls
would
a
jeer
at
him.^
can sink
ship
by homoeopathic magic.
She has
spell.
When
the
go down
in the
They home at
from Harris
on
nothing
come near
it.
girl
was not
looking, a
duck waddled
of the pan.
if
room and
squattered
in the water
The
girl
said
"
witches remarked,
"What
night
'
coming
p.
round Cabag
Head!"^
p.
in
If a
Misshm
wolf
Catholiques,
XXX. (1898),
2
T.
64
HOMCEOPATHIC MAGIC
way
of
lect.
making
him
to
anything
a cap
let
they happen
as
or a glove, or they
it
lift
up
a heavy stone
and
go.^
On
the
principle
of homoeopathic
go the
In the
last lecture
magic
fruit.
is
when
make plants grow and bear Thus among the Huzuls of the Carpathians, woman is planting cabbages, she winds many
often employed to
cabbages
Prussia,
may
when
also be thick.^
Among
fields
it,
carries an axe
order that
the corn-stalks
may
needed
to
hew
them
down.^
When
fields,
Macedonian
"
may be hindered The eminent and marred by homoeopathic magic. novelist, Mr. Thomas Hardy, was once informed that the reason why certain trees in front of his house, near
they
Dorchester, did not thrive, was that he looked at them
before breakfast
^
on an empty stomach.
Mr. Hardy
heiten^ p.
^
p.
R. F. Kaindl,
Tetzner,
''
" ZaubergUube
bei
den
Huzulen,"
Globus,
Ixxvi.
(1899),
276.
^ F.
*
G. F. Abbott, Macedonian
Die Kuren in Ost-preusaen," Globus, Ixxv. (1899), Folk-lore (Cambridge, 1903), p. 122.
p.
148.
Ill
MAGIC OF PLANTS
me
this himself.^
6$
told
You
effect
sight,
must
by empty-
ing them, so
to say, of sap
and nutriment.
Thus
good or
evil
by means of homoeopathic
magic.
believe in physics,
action
and
reaction
equal
and
opposite.
The
in practical
botany of this
Thus
Hence Cherokee
of the roots
women wash
to
make
themselves with
to help
to
Again,
them
when they
are
erect position,
it
has
To
improve a
in water
child's
memory
up burs
The
potion
is
threefold.
is
The
voice of the
Long Man or
:
river-god
the
;
cast
and there
is
Hence
it
Compare
66
MAGIC OF PLANTS
will
lect.
drink in
upon them
like a bur.^
and
them
on them.
They think that the life made of such timber would be thorny and
of people
trouble.
If a house
who
lived in a house
full
of
were
had
fallen
soon
if it
were
built of
a house that
fire
to break out
new
dwelling.^
Before
Cherokee braves
went forth
to war, the
On
might
slide
from
drops of
water.
really
Some of you may perhaps doubt whether this made the men bullet-proof. There is a barren and
is
which
most deplorable.
However,
in the
particular
American
in the
War
the
for three
army of
' Mooney, " Myths of the Cherokee," ISIimteenti Arniual Report of the Bureau J. of American Ethnology (Washington, 1900), Pt. i. pp. 425 sq. ; compare ;*/., '' Sacred Formulas of the Cherokees,'' Seventh Annual Report of the Bureau of Ethnology
in de Praenger-Regentschappen,"
Indi'e\
li,
Bijdragen
tot
de
(1900),
p.
113.
in
67
wounded
for just as the dead can neither see nor hear nor
speak, so
deaf,
blind,
and
dumb by means
is
ages
and
in
many
lands have
been
In ancient Greece
'
watch-dog by means of
pyre.^
To
men's bones.^
The
dead
woman
but
With
the
this
that
made
;
inmates
to
lose
In
Europe
similar properties
Hand
the
hanged.
If a candle
also died
made of
of a malefactor
who had
in the
on the gallows
Hand
of Glory as in a
J.
389.
"
P. J. de Arriaga, Extirfacion de la Idolatria del Piru (Lima, 1621), p. 22. da choses de la Noumlle Espagne (Paris, 1880),
274
s(j. ;
ii.
51
FiStkerkunde, vi.).
68
candlestick,
it
lect.
rendered motionless
;
all
persons to
whom
more
was presented
if
is
stir
a finger any
than
hand
all
its
candle, or rather
bunch of candles,
fire
;
but should
hand
When
make
him
dead man to
whom
it
had be-
Thus the eagles would not be able to see and attack him.^ The Tarahumares of Mexico are great runners, and parties of them engage in races with each other. They believe that the bones of the dead induce
longed.
fatigue
will
;
them and
Belep tribe of
New
dead
foe.
They
it
and
then smash
ancestors.
their
It is
the living
^
enemy and
J.
^
W.
Brand, Popular Antiquities of Great Britain, iii. 278 sq. (Bohn's edition). Henderson, Folk-lore of the Northern Counties of England, pp. 239 sgq.
(Leipsic, 1843), pp.
Tales, p.
i.
J.
W.
* ^
^
363-365.
238.
284.
p.
superstitions des
43
id.,
Moeurs
et
Ill
MAGIC OF ANIMALS
Again,
69
many
perties
them
to himself
by means
of homoeopathic magic.
Thus when
a Galla of East
makes the
soles
of his feet
The Esquimaux of
Land think
and
active
ice, like
a fox.^
The
flesh
man
from sleeping
person
who
full
adopted
this last
mode of
concealing the
mouth
hair
of
oil
all
black,
and no amount of
shade too
The
hair-restorer was
it
in
fact
you bargained
for.
The Huichol
^
die geistige
27.
F. Boas,
"The Eskimo
of Baffin
Bulletin
of
the
American Museum of Natural History, xv. Pt. ' Aelian, Nat. Anim. i. 42, 43, and 48.
(1901),
p.
160.
70
MAGIC OF ANIMALS
woman
is
lect.
a
Hence when
it
Huichol
about to
while the
woman
back
then she
eyes, that
she
may
web
as the
Among
races
tie
the Tarahumares of
make them
swift -footed
the
deer.^
Cherokee
ball-players rub
make themselves
and they
as eels
and strong
as the legs of
But they
will not
own
bones.
They
on
the
Again, the
of the
common
from
grey squirrel
is
forbidden to Cherokees
who
suffer
which would
clearly aggravate
the pangs of
ii.
234..
'
J.
*
Nineteenth
i.
Annual Report of
the
Bureau
262.
Ill
MAGIC OF ANIMALS
When
a Cherokee
is
71
a cold
fire
starting
on a journey on
verses,
set the
cold at defiance, like the wolf, the deer, the fox, and the
opossum, whose
feet,
so the
never frost-bitten.
with
it
The song
real wolf, a
he sings
real
may
a
be rendered, "
real
become a
deer,
fox,
and
a real
opossum."
After
become
feet.
And
similarly
he
mimics the
The
burrows, and
among
reputed to
be an excellent singer.
Hence when
may
insect.
Grown
persons
who
may
inside
of eloquence,
scratched on
cricket.^
only
the
of their throat be
four successive
The negroes of
Day
and
one of these
pests,
it.
they remove
larynx and
make
^
a cup out of
Mooney, " Myths of the Cherokee," Nineteenth Annual Report of J. of American Ethnology (Washington, 1900), Part i. p. 266.
^ Id., ib. p. 309.
Bureau
72
out of such
a
MAGIC OF THINGS
cup for a few months,
it
lect.
ceases
to
stammer.^
their children
This
may
help us to understand
why on
friends
Greek
child used to
from
its
and
relations.^
legs,
and
On
may
be fraught
may
Out of an
of cases
I will cite a
very few
examples.
Toradjas hold a
child are set
its
feast, at
which the
feet of the
on a piece of
Simi-
larly at initiation a
his right foot
Brahman boy
is
made
to tread with
on a
" Tread on
this stone
159
sq,
Mooney, op. cit, p. 308. Scholiast on Plato, Theaetetus, p. 160 a. A. C. Kruijt, " Het ijzer in Midden-Celebes," Bijdragen
Itidi^, liii.
tot
de Taal- Land- en
(1901), p. 159.
ii,
Griiya-Sitras, translated by
H. Oldenberg, Part
p.
146,
Ill
MAGIC OF STONES
The common custom of
73
post.^
may
Thus
stability
archons
stood
to
rule
justly
and
In Laconia an
unwrought
the
was
legend,
as soon
madness
is
he had sat
down on
it
'
and Zeus
said to
have
down
on a
cases
In these
may have
resides in stones
as well as
by reason of
and colour
The
for
the
potatoes,
fashioned
extensively practised by
New
Caledonia.
Thus
in
order to
xi.
make
p.
Catholiques,
(1879),
482.
^ Aristotle,
viii.
55
Plutarch,
Solon,
^
25
Pollux,
86.
iii.
3 Pausanias,
^
22.
compare
id.
ii.
31. 4.
Ptolemaeus,
Nova
ed.
Histaria, in
Bekker
id.
in
Mfthograpki Graeci,
5
Westermann,
198.
16, 25.
74
a
MAGIC OF STONES
plantation
lect.
field
certain
stones the
praying
stone
to
their
ancestors at
same time.
marked with
palm helps
To make
fruit
two
stones,
one
big,
representing
respectively.
As soon
form, they
;
at the foot
of the tree
and
later
when
But the
;
staple food
of the
New
Caledonians
is
the
yam
corre-
Different
families
have different
buried
in
the
skulls,
field
they
are
ancestral
wiped with
of yams
Sacrifices,
too,
and
are
Here
your offerings,
^
in
may
be good."
New
Caledonians
of
itself to
it
help
is
sacrifice.
Thus
in
New
Caledonia sorcery
^
blent with
supersliiions des
the
worship of the
(Noumea, 1900),
et
N^o-Caledortiens
Ill
75
religion.
dead
in other words,
magic
is
combined with
and
from magic
to religion
would be complete.
of the magical influence
ritual
The
last
is
example
I shall cite
of things
books of the
after sunset
on
his
till
man
should
sit silent
When
thou
;
the pole-
appears,
he
should
point
it
addressing the
the firm one.
star, say,
"Firm
art
see thee,
thriving
one
"
!
Then, turning to
has
To
me
Brihaspati
given
thee
live
offspring
with
me
hundred
is
The
plainly
instability
sonnet
Bright star
Not
in lone splendour
is
called
an
is
evil
omen by accomplishing
a real
it
in mimicry.
to circumvent destiny
by substituting a
one.
is
In Madagascar this
the fates
reduced to a system.
i.
pp. +3,
285
iq..
Part
ii.
pp.
47
193
sqq.
76
FORTUNE OUTWITTED
is
lect.
and
if that
happens to be an unlucky
his fate
by means of
a substitute.
The ways of
example,
if a
For
man
is
born on the
first
of February, his
age.
To
and burn
it.
To make
like brands,
too
late.
the
month of
sorrow.
tears,
and he who
born in
it
is
born to
But
about.
The
drops that
fall
from the
tears
lid will
fate
young
girl should
hereafter
see her
she can
calamity as follows.
it it
She
kills
grasshopper, wraps
Rachel weeping
for
her
After burying
air
of a
person plunged in
fully
grief.
for
it
twice
Ill
CONTAGIOUS MAGIC
Once more,
if
77
over.
man
at
his birth,
mark
in question
by purchasing
couple
of cheap
pearls,
price
three
burying them.
rich of this
world can
Thus
rests,
far
homoeopathic or imitative
as
I
branch of
magic,
which
similarity.
The
is,
logical, or
perhaps
illogical,
;
basis of contagious
magic
that
bond of sympathy
that whatever
is
manner.
of
contagious
is
A
which
curious
instance
the
belief that
inflicted the
is
wound
that whatever
affect the
wounded person
tribes
if
good or
Thus
it
in
is
one of the
thought that
the
flint
W.
Ellis, History
of Madagascar,
i.
454.
sjq.
Malgache," Missions
432-434, 481-483.
78
CONTAGIOUS MAGIC
ill.
lect.
made very
and
die,
So seriously
is
should chance to
sick
the
killed.-^
Beliefs
this
day almost
own
door,
in
the
eastern
still
imagine that
they can
heal
a
it.
wound by
which
inflicted
To
superstition, at
Norwich
June 1902 a
woman named
When
Under
this
woman
died of
Similarly in Bavaria
you
tie it
As
wound
heals.^
The sympathetic connexion supposed to exist between man and the weapon which has wounded him is proba
ably founded
the
weapon continues to
which
their
wounds have
A.
W. Howitt, Native Tribes of South- East Australia (London, 1904), p. 667. " Death from Lockjaw at Norwich," Tie People's fVeekly Journal fir Norfolk,
p. 8.
ii.
Ill
CONTAGIOUS MAGIC
if these
79
fell
rags
into the
Once when
man
with a
wound
in his
mouth, which
blood
and
cast
it
into the
is
contagion
stretched
still
man's
this
On
doctrine, whatever
is
is
done to the
even though he
at the time.
That
is
may why
of
in
Tumleo
may have
lost
scanty garments,^
and care-
scrape from a
bough any
to
it
clot
of red pomade
their
from
greasy
of
it.8
The man
last
exist
between a
in
by
his
body
sand or
earth.
supposed
all
M.
J.
Erdweg, " Die Bewohner der Insel Tumleo, Berlinhafen, Deutsch-Neudir anthrofologUchm
Geselhchafi
in
Guinea," Mittieilungen
p. 287.
2
'
Wim,
xxxii.
(igoz),
M.
J.
Erdweg, he,
cit,
p.
269.
8o
MAGIC OF FOOTPRINTS
when you
are far away, so that
if it
lect.
yourself even
feel
you
will
were done to
your person.
stition that
a world-wide superf&et
that
made them.
in
anybody
sticks
something
wounded
in
your
feet.-'
In Japan, if a house
may
call
Similarly, the
Wyingurri
tribe in Australia
a sun, because
is
solar
heat.
By
placing
it
on
Practices of the
same
sort prevail in
in
some
earth
parts
of Europe.
is
For example,
tied
it
Germany,
in
from
a footprint
up
in a cloth
and hung
the chimney
smoke
as
man
withers
away or
Bohemian
variation
in a
of the charm
needles,
and broken
njati
the
M.
J.
Bijdragen
p.
tot
512.
2 3
ii,
604.
Spencer and GlUen, Native Tribes of Central -Australia, p. 541. ^ Hahn, In Zeitschrift der Gesellschafi fUr Erdkimde zu Berlin, J.
iv.
(1869),
p.
503; K. Bartsch, Sagen, M'drchen and 1599, i6ii='*iO; compare p. 332, 1607 Vergleiche, Neue Folge, pp. 8, 11.
ii.
330, 334,
Ill
MAGIC OF FOOTPRINTS
rest
8i
man whose
of his
life.^ is
The same
Thus
the
superstition
turned
to
account by
the game.
down
Thompson
deemed
it
after
footprints,
die.^
could not travel far and would soon " Similarly, Ojebway Indians placed " medicine
it
first
We
of the
art.
The examples of
magical
rites
which
have put
before you have been drawn almost wholly from what may be called private magic, that is, from magical
rites
J.
p.
200,
1402.
2
J.
of
the
Ameri-
Part
iv.
April 1900).
p.
371.
82
PUBLIC MAGICIANS
But
to be found in addition what
is,
lect.
injury of individuals.
commonly
we may caU
this
Wherever ceremonies of
common
good,
it
is
obvious
a public function-
a class of functionaries
political
of great importance
evolution
is
the
as
well
as
the
of
society.
For when
the
the
welfare
of the tribe
of
performance
these
magician
becomes
personage of
much
influence
and repute,
The
it
men
of
The
their
how
easy
it
is
to
dupe
own
advantage.
Not
;
that the
is
sorcerer
sincerely
is
he
often
convinced
that
he
really
possesses
those
is,
the
more
likely
he
impose on duller
profession
deceivers
their
;
wits.
Thus
to
the ablest
members of the
less
must tend
and
it
be
more or
conscious
is
just these
men who
come
in virtue
of
to the top
Ill
THEIR RISE TO
POWER
The
83
and win for themselves positions of the highest dignity and the most commanding authority.
many, and
pitfalls
man of
coolest head
and
For
it
single profession
as such is false
Accord-
who
own
is
extravagant pretensions
and
much
deliberate impostor.
The
produce their
supposed
effect
fail,
taken aback
a
he
is
plausible
excuse
to
may
angry employers.
The
general result
is
of
social
into the
hands of
men
unscrupulous character.
we could
it
balance the
benefits
harm
they
good
For more
rascals.
84
lect.
of the public.
Many men
it,
least
the use of
what
not.
In the
field
of
may end
by being
lifetime,
a wise
and magnanimous
at his death,
lamented
by
posterity.
Such men, to take two of the most conwere Julius Caesar and Augustus.
fool,
spicuous instances,
the
power
in his
likely to be
the use he
makes of
The
heaviest
calamity in
have occurred
honest dullard.
if
Thus, so
far
as
the
public
profession
it
tended to
man
it
:
to
the one
substituted a
monarchy
men
savage community
is
ruled, not
The
change,
by whatever causes produced, and whatever the character of the early rulers,
ficial.
For the
rise
of monarchy appears to be an
Ill
ESSENTIAL TO CIVILISATION
No human being
is
is
85
essential condition
savagery.
and
tradition as
in
no
state
of society consequently
difficult.
The
is
the freest of
is
mankind
He
iron.
What
The
they
did
is
The
ablest
man
is
dullest,
who
neces-
he cannot
rise,
while the
other can
fall.
The
humanly
possible to
and temper, to a
false
appearance of equality.
affairs,
From
this
low and
stagnant condition of
by opening
a career to talent
and pro-
deserves to be
welcomed by
at heart.
all
who have
the
real
Once
these elevating
influences have
begun to operate
comparatively rapid.
The
rise
of one
86
INFLUENCE OF CONQUEST
lect.
power enables him to carry through changes in a single lifetime which previously many generations might not
have
is
sufficed to effect
intellect
and
if,
man of
Even
the
whims and
savage.
caprices of a tyrant
may be
lies
of service in
so heavy
on the
and
And
as
soon
be swayed
elders,
and
resolute
mind,
enters
it
becomes formidable to
a career
its
neighbours and
on
of aggrandisement,
is
which
at
an
early
to
stage
of
history
often
highly
favourable
social,
industrial,
its
and
intellectual
progress.
For
extending
of arms, partly
tribes,
the
community soon
struggle
for
slaves,
both of
bare
subsistence,
afford
to
is
them
that
an
dis-
opportunity
interested
of
devoting
themselves
the noblest
lot
progress,
which reveals
itself
in
the
growth of
art
liberal views,
turn receives an
It is
no
Ill
BENEFITS OF DESPOTISM
commonly done most
to advance
87
heels of victory,
The
we
is it
may
to
Nor,
sources,
an accident that
the
first
China,
Egypt, Assyria,
servile allegiance
of his subjects
It
Is
in the
hardly too
is
it
much
the
may
sound, of liberty.
in the best sense
For
is
more
liberty
^liberty
to think our
destinies
own thoughts
the most
own
under
life,
cast
the iron
mould of
hereditary custom.
So
has
far, therefore, as
been one
of the
to
roads
by which
it
the
ablest
men
have
to
passed
supreme power,
has
con-
tributed
with
This
no small
rendered
to
humanity.
And
when we remember
88
BENEFITS OF MAGIC
science,
if the
lect. hi
much good
the
child
of
error,
it
and
truth.
LECTURE
The
research
IV
Public magicians expected weather calming wind New Guinea, and MelanesiaThe evolution complete among the Malays Traces of Europe The of
to regulate the or
kings
in
Australia,
in
in
it
kings.
In the
last lecture
we ended our
I
consideration of the
the art
may be employed
it may we saw
from which,
step
if
he
is
he
may advance
king.
Thus an examination of
to an understanding of the
early kingship,
many
chiefs
and kings
Among
may
an
90
PUBLIC MAGICIANS
lect,
We
farmer,
all
of their various
benefit
otherwise
when
fishers, the
farmers themselves,
their behalf.
is
by professional magicians on
In
the
different
is
classes
man
more
or less his
own
magician
enemies.
But
when
set
community by
their skill,
whether that
skill
be directed
The impotence of
the
means adopted
by most of these
Here
is
body of men
relieved, at least
was
at
and
their interest to
know more
IV
GERMS OF SCIENCE
his
91
man
The
moon, the
daily
and yearly
stars,
all
the
mystery of
life,
these
them
to find solutions of
most
practical
demands of
their clients,
who
That
helped.
as I
The
have pointed
forming
at the
and
which
and
of experience.
who
who
obsti-
Certainly no
men
To
main-
92
lect.
necessary
their life.
them
but
them
to practise impos;
also supplied
sham knowledge,
since, if
way is actually to may reject the extravagant pretensions of magicians and condemn the deceptions which they have practised on
mankind, the original institution of
has, take
it
know anything, by far the best know it. Thus, however justly we
this class
of
men
all
in
all,
good
to humanity.
They were
in
and discoverers
the
They began
work which
and beneficent
if
by
their
and
and
feeble,
this
is
to
difficulties
do
of
for the
good of
is
to
rain.
Water
is
the
first essential
it
of life, and
in
Without
rain vegetation
withers,
and men
Hence
is
in savage
communities the
;
rain-maker
special class
is
and often a
of
of magicians
formed
IV
RAIN-MAKING
93
The methods
by which they attempt to discharge the duties of their office are commonly, though not always, based on the
principle of homoeopathic or imitative magic.
If they
wish to
make
it
by sprinkling water or
object
is
by mimicking clouds
if their
to stop rain
resort to
warmth and
abundant
various
fire
up the too
their
moisture.
Examples
will
illustrate
modes of procedure. Thus in' time of drought the Tarahumares of Mexico will sometimes throw water towards the sky in order that God may replenish his supply. And in of May they always burn the grass, so the month
that the whole country
travelling
is
becomes
difficult.
They think
that this
is
smoke
being, in
In the
Mara
to
a pool
it
his
magic song.
Then he
it,
takes
and
spits it
water
to the camp.
Rain
is
supposed to follow.^
will scatter water
To make
it
rain a party of
Ainos
by means of
fit
up with
and oars
it
as if
it
draw
^ C. Lumholtz, Unknown Mexico (London, 1903), i. i8o, 330. Spencer and Gillen, Northern Tribes of Central Auitralia^ pp. 313
sq.
94
signify that
RAIN-MAKING
the
lect.
water.^
the
New
The
Year takes place about the middle of April. people assemble in the pagodas, which are
The Buddhist
to
monks perform
pour water into
as a
the ceremonies,
send
down on
the rice-fields.^
The custom
is
clearly
meet us so often
peoples.
in the ritual
of comparatively advanced
The Arab
historian
Makrisi
is
describes
method of stopping
cut a
fire,
rain
which
resorted to by a tribe of
nomads
in
Hadramaut.
They
it
bough from
on
Some of
the eastern
The head
man who
brand
fall.
with
he
out
rain,
prays
the
is
that
fire
rain
may
Here
is
the
putting
with water,
which
^
an imitation of
reinforced
p.
by the
J.
333.
2
^
lihellus
IV
STOPPING RAIN
death,
will
95
to
naturally be
his
of rain to cool
pangs.^
body and
relieve
his
fire
as
means of stopping
little
rain.
Thus
send a
piece of
girl
out
into
burning
wood
in her hand,
falling drops.
This
is
At Port Stevens in New South Wales the men used to drive away rain by throwing
into the
air,
shouted.'
Again, any
man
rain
by simply warming
it
the
fire,
against
Among'
the
Tor adj as of
still less
while he
He
does
drinks
if
T. C. Hodson,
"The
p.
the Anthropological
Institute, xxxi.
2
(1901),
308.
p.
359.
'
*
A.
Howitt, Native Tribes of South-East Australia, p. 398. Spencer and Gillen, Northern Tribes of Central Australia, p. 315.
W.
96
little
fire,
RAIN-MAKING
In the
fire
lect.
out.
are
rain
and he puffs
in the direction
rain
hand a packet of
from
from
their names,
volatile.
is
at
blows
towards them.
damp
will
clouds.
descend
Again,
when
there has
many of
young
folk,
go
on one another
the water
it
plump of
rain
fingers.^
The
week.
and the
and
Celebes,"
A. C. Kruijt, " Regen lokken en regen verdrijven bij de Toradja's van MiddenTijd:chriji voor Jndische Taal- Land- en Volkenkunde, xliv. (1901), pp.
op. cit. pp. i sj.
S-io.
*
A. C. Kruijt,
IV
RAIN-MAKING
it
^
97
when
drips
down on them
The
rain has
come."
An
Armenian way
fling
it
of making rain
is
to dig
up
a skull
and
is
into
running water.^
In Halmahera there
a practice of
may
into a passion
as he
Sometimes, in order
make
in
Thus
one
is
suffers
this grave,
and
say,
"
on us
if it is
your
After that
;
a small hole in
from
you
it
continually.
The tube
is
is
always
refilled
with
In this ceremony
purely religious,
rain
at
his
grave.
procure
rain
the
Wagogo of
German East
and black
'
cattle at the
M. M.
Joustra, "
De Zending
Nederlandsche ZendeUnggemotschap,
'^
(1897), p. 158.
p.
93.
'
A. C. Kruijt,
A. C. Kruijt,
98
RAIN-MAKING
lect.
and of the
clouds.
which
is
entirely
mode of
He
him
taking
storm.
If
the
they will
him
him from
On
wished-for showers
the
of Kia-King,
fifth
Northern China.
rain a
the
let
-dragon hardened
fall.
heart
drop
At
last
condemned the
process
recalcitrant
to
perpetual exile
decree was in
river
The
the
divine
criminal,
with a
H.
Cole,
tht
Anthropological Institute^ xxxii. (1902), p. 325. ^ Mgr. Rizzolati, in Annales d& la Propagation de laFoi, xvi. (1844), p.
Mgr.
to
Retord,
ilf.
lias
been
known
for
(1830), p. 330,
IV
RAIN-MAKING
his sentence
99
on the borders of
court
Turkestan,
when
the judges
of the high
flung
of
Peking,
at
moved
with
compassion,
themselves
his
and implored
pardon
revoke
for the
his
poor
devil.
to
doom, and
the tidings of
justice.
on
better in
April
1888
the
mandarins of Canton
downpour of
rain
him
in a
lock-up for
five days.
effect.
god was
restored to
courtyard of his
for himself the
in
want
;
of
if
rain,
but
let
down on
the idols.
They
think that
will
induce them to
You may
^
Spirits,"
Chinese Recorder
and Missionary
502.
I'Association
Mgr. Bruguiire,
in Annales de
p.
131.
loo
RAIN-MAKING
in
lect.
By
six
was great
distress
of water.
lasted
months.
of cloudless blue.
The
of
scarce.
The
people were
in
All
the
most
tried
and the
their
children,
telling
beads,
had
whole nights
candles
images.
night
in
Consecrated
the churches.
had
Palm
Sunday,
in
had
on
At
Solaparuta,
accordance
In ordinary years
the crops
;
but that
you
will
believe
me,
they
had
no
effect
whatever.
At Nicosia the
was
all
in
vain.
The
himself,
is
who
carried
would not
help.
concerts,
illuminations,
fire-works,
nothing
began
Masses, vespers,
could
lose
move
him.
At
last
the
peasants
to
IV
patience.
RAIN-MAKING
Most of
they
the
state
loi
banished.
in
the
saints
St.
were
Joseph
At
they
fell.
Palermo
to
see
dumped
of
garden
things
for
himself,
till
and
rain
Other
saints
were
turned,
like
naughty
children,
ducked
in horseSt.
ponds.
At
Caltanisetta
the
golden
wings of
his shoulders
:
his
purple
At
St.
Angelo, fared
was
left
he was put in
he was
threatened
the rope
!
drowning or hanging.
" Rain or
shook
As
stay
make
rain,
so he
going down.
Thus
the
of
New
At
means of
the
a disc-shaped stone
with a hole in
it.
moment when
the sun
rises,
"
in
Ixvii.
G. VuUlier,
"La
As
Sicile,
(1894), pp. 54
sq.
who
by Leo X. in 1519, see P. Ribadeneira, Fhs Sanctorum, cioi Vite de' Santi (Venice, 1763), i. 252 sq. J Th. Trede, Das Heidentum in der riimischen Kirche, iii. 45-47. He was sent for by Louis XI. of France, and his fame as a worker of miracles is stiU
spread
all
I02
order that he
land, so that
MAKING SUNSHINE
may eat up the it may produce
on
rattle the silver
lect.
nothing."^
When
the
mists
lay
thick
women
used to
breasts,
was to burn
air.^
The
Guar ay o Indians
the
also
threw ashes
in
Perhaps
make the clouds disappear from the sky.^ The offering made by the Brahman in the morning is supposed to produce the sun, for we are told that " assuredly * it would not rise, were he not to make that offering." The ancient Mexicans conceived the sun as the source hence they named him " He by of all vital force whom men live." But if he bestowed life on the
;
life
from
it.
And
as
life,
bleeding hearts
him
in
his
Hence
to please
Catlioliques^
designed, not so
^
much
as
id.,
Moeurs
et
Superstitions des
Neo-CaUdoniens (Noumea,
:
The magic
p.
formula
<iiffers slightly in
^ P.
^
J.
37.
Strasburg,
(Paris and
1844),
^
24.
J.
Satafatha'Brhhmana., translated by
Eggeling, Part
i.
p.
328.
IV physically
to
MAKING SUNSHINE
renew
his
103
motion.
The
constant
demand
for
human
victims to
on the neighbouring
tribes
Thus
the cease-
human
the
most
monstrous
on
record,
No
more
may
flow
practice
error.^
The
in
ancient
chariot
Greeks
across
the
sun drove
the
sky
as
who
worshipped
the
sun
chief deity,
annually
them
work
his
would be worn
out.
From
Judah dedicated
and
E. J.
New
in
World
called America,
i.
(Oxford, 1892),
antkropologiscken
pp.
520-523
Getelhchaft,
Verhandlungen
der
;
Berliner
id.
"Die
Feuergotter als
Ausgangspunkt zum Verstandniss der mexikanischen Religion," Mittheilungen der A Mexican legend anthnfolog. Gesellschaft in Wien, xxxiii. (1903), pp. 157 sq., 163.
relates
how
by
fire in
clioses
order to set
de la Nowvelle
ch. 2, pp.
p.
478
sqq.
"October equus,"
181, ed. C. O.
MUUer.
Die Keilimchrijien
2 Kings
xxiii. 11.
Compare H. Zimmern,
pp.
in E. Schrader's
369
sq.
Pausanias,
iii.
zo. 4.
viii.
iii.
'
Xenophon, Cyropaed.
i.
3.
24;
i.
31.
2; Ovid,
iv. 5,
Fasti,
zo. 4.
Compare Xenophon,
Anabasis,
35
I04
lect.
Spartans
performed the
of Mt.
luminary
every night.
It
was
do
this as it
was and
chariot
horses
into
the
sea,
them
to sink at evening.
sea,
For
thus, whether
on the
mountains or in the
for the
at the
As some
sun
is
up
the sun, so
When
the
game of
cat's cradle in
On
when
the
sun
is
moving
northward
and
mount-
game of cup-and-ball to hasten his return and enable him to bound nimbly upwards, like the ball in the air.^ The whole record of savage superstition could hardly
furnish a
futility
of magic
and
Herodotus,
i.
216
Strabo,
xi. 8. 6.
with note
^ Fr.
*.
Boas,
"The Eskimo
Hudson Bay,"
Bulletin
of the
151.
IV
105
cup-and-ball.
the sun, so others fancy they can jog the tardy moon.
The
natives
of German
New
Guinea,
like
many
some
moon
and so
by
his ceremonies
of the stormy
his pleasure.
it
blow or be and
still at
Thus
if a
hand.
Then he
he wishes
gently
it
blows
in
the
his
which
to
go,
waving
hand towards that quarter as if he were pushing away the storm.^ The natives of Bibili, an island
ofF
In stormy weather
say,
^
some of
neighbours will
again, blowing
"The
The
used to
Bibili
folk are at
away."
Straits
natives
make
cocoa-nut leaves
two
granitic
So long
as the leaves
remained
K. Vetter, Komm icruier und hilf uns ! oder die Arbeit der Neuen Dettehauer ii. (Barmen, 1898), p. 29 ; id. in B. Hagen's Unter
den Papua's (Wiesbaden, 1899), p. 287. ^ Mooney, " Sacred Formulas of the Cherokees," Seventh Annual Report of tic J. Bureau of Ethnology (Washington, 1891), pp. 387 sj.
' B.
p.
269.
io6
there, the
lect.
that quarter.
the
prevalence
of the south-east
to
monsoon.
They
wind
the
knew
better than
monsoon was
Togo, a
blowing.'^
district
On
top of a mountain in
of German
West
priest
who
is
His
great
pots.^
An
ancient
in the
field.'
Even
on a
it
in Christian times,
charge of binding
the
rabble.*
The
purpose.
sketch
which
have
thus
given
you
of
may
We
I
now
public magician
601
v.
Herold, in Mittheilungai
am
(1892),
pp.
^
*
144
sq.;
H. Klose, Togo
utiter deutscher
189.
Aedesius, p.
463 (Didot
edition).
IV
HEADMEN IN AUSTRALIA
particular cases
107
some
where
accomplished.
of
men
as
whom we possess
I
comparatively
formation,
mean
These
So
far as
is
a democracy
influential
and decide on
all
if
government of
elders
gerontocracy}
The
elders
who
Australia
thus
meet and
be
headmen of
their respective
totem
groups.
gines are
As you probably know, the Australian aboridivided into a great many clans or stocks,
in a
or plants, which
is
Now
in Central
from foreign
the
influences
headmen of the
with the
stocks or
clans
are charged
The government
263
islands
of Torres
Straits
is
similar.
to
Torres Straits, v.
io8
HEJDMEN IN AUSTRALIA
and
it
lect.
follows
men
are
commonly expected
to provide the
Others have to
make
the rain to
fall
community.
Australia the
their
In short,
among
is
headmen
Further,
in a
headmen have
certainly to
perform what we
should
such as to
inflict
punishment for
headman was
often,
Thus
in the
for
He
importance.^
men
are
the
headmen
They
Spencer and Glllen, Native Tribes of Central Australia^ pp. 9-15, 154, 159-205
sq.,
id.,
Northern Tribes of Central Australia, pp. 20-Z7, 285-297, 309 Howitt, Native Tribes of South^East Australia, pp. 320-326.
*
316
A.
W.
A.
W.
Howitt,
op. cit. p.
303.
IV
in ordeals
HEADMEN IN AUSTRALIA
of
battle.
109
" In
fact,
the
tribe,
requests."^
man
and
in order to be fitted
among
all,
other qualifications, to be
a medicine-man
above
The
greatest
largest
his inside.^
In
all
Some
tribe
was a
among
Frenchman on account of
polished manners.
warrior,
He
who
sent
him
from a distance of
hundred
miles.
He
boasted of being the " tree of life," for he was the head
as
(manyura) which
it is
On the whole,
especially
now open
our
observation
it
is
the
magicians or medicine-men
who
appear to be
in the act
of developing into
^
chiefs.
313.
A. A.
W.
W. W.
^
'^
314.
A.
297-299.
302, 317.
who
are
pp.
301
sq.,
no
find that,
CHIEFS IN NEtF
GUINEA
New
lect.
When we
Guinea we
among them
would seem
is still
essentially
democratic
But here
also
it
that the
medicine-men are
Sir
chiefs.
Thus
William
MacGregor
enough
"
to
tells
us that in British
New
Guinea no one
single district.
Sir
The
nearest
William
amount of blackmail."
We are
British
Motumotu
is
tribe
of
New
Some
Guinea
chiefs
looked upon as a
one
man of
the
tribe
sea,
or rousing
it
making the
rain to
It is believed that
the chief of
Mowat,
in British
New
ill,
turtle
all
parts
the
Sir
J.
sea
and
themselves
to
be
p.
caught.*
W.
MacGregor,
Britisi
New
41.
2
P-
Institute, xxvii.
(1898),
334^
E. Beardmore,
"The
Natives of
Mowat
464.
Daudai,
New
p.
IV
CHIEFS IN
who enjoyed
MELANESIA
in
1 1
German New
;
rain
visit his
and death.^
islands,
we
are told
as a
belief in their
spirits
supernatural
power derived
Banks' Islands,
As
for example,
and
as this belief
is
now
must
^
new kind of
is
chief
needs
arise,
unless a time
of anarchy
to
begin,"
According to
If a chief imposed
fine,
it
the
people
universally
upon such
as resisted
As soon
any
considerable
number of
his
power to levy
he
fines
was shaken.^
In the
northern
New
'
inherit the
chieftainship, but
can manage
p.
M.
Krieger,
46.
112
it,
CHIEFS
IN AFRICA
lect.
chieftainship,
his
civilisation,
savagery,
ship
we come
and here
is
comof
Thus among
the
Wagogo
German East
are told,
is
we
If
it
a chief cannot
make
to
rain himself, he
can.^
Sir
must procure
uncommonly
chiefs,
These
men
rain.^
and
in
making
The head
his
chief
make
means of
magic*
With regard
I will translate to
his
year.
The
writer
'
German
officer
serving
in
East Africa.
R. H. Codrington, op. cit. p. 56. H. Cole, " Notes on the Wagogo of German East Africa," Journal of
the
Harry Jolinston, The Uganda Protectorate fj^oaion, 1902), ii. 830. Baron C. C. von der Declcen, Rehen in Ost-Afrika, ii. (Leipsic and Heidelberg,
p.
1871),
24.
IV
CHIEFS IN AFRICA
says
:
113
He
"
Masai people
the
En
gidon, because to
belong
not only the family of the chief (0/ oiboni), but also the
family of the magicians.
strictly
The
designation
since
chief
is,
speaking,
not quite
correct,
the chief
directly
and exercises no
He
influ-
Despotism and
we
find
to him.
patriarch.
He is not so
among all negro rulers, are alien much a ruler as a national saint or
awe, and no
The people speak of his sacred person with shy man dares to appear before this mighty personage without being summoned. The aim of his policy
to unite
is
While he allows
of the warriors in
raids
on other
tribes,
civil
he guards his
own
people from
the scourge of
of the various
districts
continually give
occasion.
is
compound, and
he were to predict
that defeat
it.
would
infallibly follow if
Neither
He
ai.
He
by means of an oracular
14
CHIEFS IN AFRICA
like the telling
lect.
as
game
of beads."
And just
when
Samson's
his hair
was
would
shaved.
lose his
Captain Merker
The same
chief,
actually discovered a
statement
is
correct,
we have here
I
a striking instance of
made by
a savage
at a certain stage
who
but
his
medicine-men,
who
a chief
by virtue of
medicine or occult
arts.^
Among
the negroes
of the
the chiefs.*
Upper Nile the medicine-men are generally Thus among the Bongo (to quote from
" good
spirits
Schweinfurth)
are
quite
unrecognised,
no
benefit can
M. Merker, Dk Maiai
writer's account.
2 M. Merker, of. cit. pp. 20 sq. As to the medicine-men of the Masai, see further A. C. HolUs, The Masai, their Language and Folk-lore (Oxford, 1905), pp. 324-330. ^ Sir H. Johnston, The Uganda Protectorate, ii. 851. * Sir H. Johnston, op. cit. ii. 779.
IV
CHIEFS IN AFRICA
spirit at all.
115
affirm that the
They
spirits
know about
it is
is
that they
do
and
certain
power above.
for obtaining
They
no resource
except
communication with
spirits
by
means of
in
may be of
evil
service likewise
to Inflict injury on
this
others.
To
their
knowledge of
magic may be
attributed
much of
over the
their districts.
This may be
among
hundred other
tribes,
who
In the Dinka or
the Bongo,
Denka
spirits
nation,
to the north-east of
men who
comit
munication with
believed that they
ties,
pass
rain,
for
omnipotent
all
is
make
conjure away
calamiall
know
that goes
on even
at a distance,
call
their service,
and can
on
their enemies.
down every kind of disaster One of these men became the richest
tribe
through
his skill
of imaginary
lions
144
sq.
ii6
infused
CHIEFS IN AFRICA
among
sides
lect.
it,
was incredible
from
all
as presents, so that
his herds
Tuic
tribe
had a
real
and four
which
slept in front
of his door, to the great awe of the negroes, only attribute their pacific demeanour to
it
who
could
sorcery.-'
But
much
solid
infer that
basis
among
of
more
political
The Lendu
tribe, to
the west of
Lake
Albert, in Central
power of making
either
is
rain.
Among them
the rain-maker
Again, the
Wanyoro of
whom
a profusion of gifts.
The
great dispenser,
who
has
rain, is the
king
of the
Nyanza region
we
falls as a result
it
of magic, and
to descend devolves
tribe.
If rain
does
not come
des
im Gebiete
Weissen and
27
*
SI.
^ Sir
H. Johnston,
op.
cit. ii.
555.
G.
i.
(London and
New
York, 1891),
ii.
57,
com-
pare
134.
IV
at the
CHIEFS IN AFRICA
proper time, everybody complains.
his
117
More
than
country because
common
the exclusive
in
ascribed
to certain kings
rest,
Humbe,
These kings
profit
by the superstition
presents of cattle
sacrifice
after the
of an ox, and
tarries,
the king,
who
is
victim,
and
more
cattle."
we find the same union of chiefly with magical functions. Thus in the Fan tribe the strict distinction between chief and medicine-man does not exist. The chief is
also a
for the
Fans
may meddle
of the world,
that
is,
with
it.^
The head
chief of Etatin
in
in that part
the
enclosure
which
of
the
his
house
stands.
lately
The
present
incumbent
office
was
whom
no.
les
he
Mgr. Livinhac,
bords du
Cnnene," Missions
'
ii8
CHIEFS IN AFRICA
The whole town forced me They hanged our big juju [or
:
lect.
He
said
"
to be head
fetish]
I
chief.
(the
buffalo's horns)
round
my
neck.
Had
refused, I
leave his
compound.
man,
don't miss
my
freedom.
am
to
the oldest
man of
me
here
and to conduct
when women
same kind.
By
be
to
bring
game
good, bring
fall.
the fisherman,
So they bring
rain, I
me
meat, yams,
it
etc.
To
make
I
out,
this
and pray to
our big
should
deities.
fall
go outside
compound,
down dead on
hair
My
wives cut
parings."
^
my
and
nails,
Thus from
chief
is
his
own account we
all
to'
West African
above
a magician,
though he
by offering prayer
the gods.
As
rain-maker
among
I will
He
says
" In
Some
chiefs allowed
no one
else to
compete
sq.
IV
CHIEFS IN AFRICA
lest
119
with them,
chosen as
successful
Rain-maker should be
:
chief.
There was
the
he gained
for
maker
so
it
keep
power of making
rain as the
fundamental glory of
it
may have been the origin of chieftainship. The man who made the rain would naturally become the
chief.
Chaka
[the famous
Zulu
would be
A letter,
ber 1880, records that " the king [of the Matabeles]
NovemLo
of
'
at his kraal
the
his
White Rocks.'
people.
it
He
is
the king
'
who ought
in
all
to
'
make
good season
was
senses of the
word.
Now Lo
it
Bengula had chosen well the day and the hour, for
in the midst of a
his
made
capital."
"
You
is
must know
For the
rain
114.
120
CHIEFS IN AFRICA
drought."
lect.
To
bring
down
the
needed
showers the king of the Matabeles boils a magic hellbroth in a huge cauldron, which sends up volumes of
spirits
of his
"
great spirits of
my
father
last
and grandfather,
year to
my
the
Mashonas.
This year
I
also, in
am
make
Thus
for he prays
I
and
of his forefathers, as
had
The
in
its
monotony, renders
The unbounded
fession
fear
inspires
and
effect his
promotion.
The
at
least
Thus
(1881),
pp.
262
267
sj.
IV
MALAY
KINGS
121
of
fruit-trees.
The same
supposed
to reside,
though
and even
in the persons of
in charge of districts.
states
Now
link which
That link
consists
For
in
some
Malay
the
region
the
regalia
are
regarded as wonder-working
which
carries with
it
if
of his subjects.
Moreover, and
owns
bear
certain
same name.^
kings are only the conjuring apparatus of their predecessors the magicians, and that therefore, in this part
of the world
at least, the
magician
is
the
humble grub
gorgeous
Nowhere apparently
^
this
W. W. W. W.
ii.
Skeat, Skeat,
As
T.
Newbold,
Malacca,
Political
and
Statistical
193.
122
MALAY REGALIA
Here
princes
lect.
Southern Celebes.
is
sup-
while
the
owe
all
the
power they
to
their
exercise,
and
aU
the
respect
they
enjoy,
possession
In short, the
regalia reign,
sentatives.
to
possess
the
regalia
is
For example,
him
in
who
is
obedience by force.
insurrection the
regalia, for if
first
And on
to seize the
to the
throne,
of the kingdom.
Houses
lands
are
them
creatures
furniture,
weapons,
and
even
assigned to them.
carried with the
army
on various occa-
by prayer and
blood.
tion, or are
sacrifice
Some of them
brought forth
of public disaster
it
may
be.
is rife
among men
or beasts,
when
there
is
IV
MALAY REGALIA
For the most part these
is
123
fetishes
;
forgotten
some
fallen
from heaven.
Popular
it
may
fruit, a
regalia
is
have disappeared
in course
articles
of of
The
most
regalia,
and the
holiest
in
in
silk.
At
barrels like
is
their possession
supposed
of
this
town impregnable.
Other
regalia
kingdom
are veiled
in bark-cloth.
official
When
replied
them, the
to
that
;
it
was
strictly
so,
open the
bundle
were he to do
yawn and
of a sacred brown
always stabled in
horse, which
no man may
ride.
It is
When
guns
:
ment
the
fort
saluted with
fire
of
when
is
is
carried before
124
KINGS IN EUROPE
does not
lect.
who
make way
it,
road in front of
mortal, and
has to pay a
it
is
when
goes the
way of
horse
flesh,
its
The
itself in
in
our
own
country.
that the
reign of a
It
was a
kings observed
fish,
and the
fruit-trees
Mededeelingen 'van ivege het Nederlandsche Zendelinggenootschap^ xix. (1875), pp. 344-
351 ; G. K.. Niemann, " De Boegineezen en Makassaren," Bijdragm Land- en Volkenkunde 'van Nederlandsch Indie\ xxxviii. (1889), pp. 270 sq.
tot
;
D. F. van
Braam Morris,
pp.
215
sq.
A. C. Kruijt,
"Van
Nederlandsche Zendelinggenootschap,
Berg, "
L.
W.
C. van den
tot
De Mohamedaansche Vorsten
in
de Taal-
Landwere
The
Scythian
of gold,
which
and
if
the
man
die
in charge of
them
fell asleep
under the
iv.
open sky,
5-7.
it
See Herodotus,
(Berlin,
itself
sq.
;
Compare K. Neumann, Die Hellenen im Skythenlande, i. 269 sq. The crown of the Egyptian kings was treated as A. Moret, Le rituel du cube di'vin journalier (Paris, 1902), pp. 94
Sgyftische Religion (Berlin, 1905), p. 40.
1855), pp.
divine.
See
A. Erman, Die
Among
the Yorubas of
West
Africa a
miraculous or fetish virtue seems to be attributed to the royal crown, and the king
sometimes
of
sacrifices
sheep to
it.
Agamemnon was
^
Society, No. 12, July 1904, p. 472. worshipped at Chseronea (Pausanias, ix. 40. ii).
The sceptre
Homer,
IV
KINGS IN EUROPE
125
their
A canon attributed
seas,
among
down
to
modern
it
When
was
to
Dunvegan,
To
this
of the same chief owns a banner which is called " Macleod's Fairy Banner " on account of the supernatural powers ascribed to
victory in war attends
it,
it.
When
it
it
is
its it
unfurled,
followers
and
relieves
But these
it
virtues
can exert
unfurled.
and already
potato
has been
the
twice
When
the
crop
failed,
common
of
it
people
displayed,^
sight
would
this
produce a
fine
crop of potatoes.
is
The banner of
highland chief
a
of
Malay
rajah.
German mothers
offered
infants to
Waldemar
First,
king of Denmark,
to
would
and for
J.
^ p. W. Joyce, Social History of Ancient Ireland (London, 1903), i. 56 j^. O'Donovan, The Book of Rights (Dublin, 1847), p. 8 note. 2 S. Johnson, Journy to the Western Islands (Baltimore, 1815), p. 115. ^ G. Campbell, Superstitions of the Highlands and Islands of Scotland (Glasgow, J.
1900), p.
5.
126
KINGS IN EUROPE
The English
was known
lect.
them.^
for
King's Evil.
miraculous
gift
of healing,
we know from Pepys, who witnessed the ceremony more than once. Thus on the thirteenth of April "Met my Lord with 1 66 1 he records in his diary:
the
Duke
and
him,
went to
heale, the
saw him do
it
^
it
which he did
to be an ugly
seemed to
me
The
from
to
have derived
barbarous predecessors
of
and the
up
dawn of history. Down to last century the West African tribe of the Walos, in Senegal, ascribed
Saxo Grammaticus, Historia Danica^ bk. xiv. p. 779, ed. P. E. MQUer. Memoirs of Samuel Pepys, -^^^'n edited by Lord Braybrook, Second Edition (London, 1828), i. 187 ; compare ib. p. no ; iii. 192.
^
'
^
J.
i.
18
sq.
T.
117-154;
1892),
i.
W.
E.
H. Lecky,
;
History
of England
in
Century
(London,
sqq.
84-90
W.
G.
Black,
Folk-medicine
IV
KINGS AS PRIESTS
127
her foot
legs
;
women went
made whole.-' On the whole, then, we seem to be justified in concluding that in many parts of the world the king is the
lineal successor
When
with the
men
gradually rise
their leaders
sacred kings.
social revolution
which
is
For
as
more apparent
to the acuter
;
minds and
is
slowly dis-
placed by religion
in other
way
attempt to
good
he can
do
for
himself
Hence
the
king,
starting as a magician, tends gradually to exchange the practice of magic for the priestly functions of prayer
1
Nfegres du pays de
p.
Baron Roger, " Notice sur le gouvernement, les moeurs at lea superstitions des Walo," Bulletin de la Sociite de Gc'ografhie (Paris), viii. (1827)
351.
128
KINGS AS GODS
sacrifice.
lect. iv
and
And
human and
often
the divine
still
imperfectly drawn,
it
is
imagined that
men may
themselves
attain
to
No
class
much
as kings
by
The
and with
it
LECTURE V
Development of the magician
carnate
into a
god
as
well
as a
king
In-
human gods in Polynesia, Africa, and and Germany Worship of the Brahmans in
ancient Greece
and Japan
Worship
Divinity of
He
as
India
Human
Summary
at
Nemi
Wood
trees
Trees
Marriages
of
and plants.
lectures
In the preceding
that in
we saw grounds
for thinking
the
terror
reputed
skill
inspires,
partly
in
the exercise of
Even among
Aussome
we
detected
symptoms of
Indians
the
power towards
the
Among
American
was
made under
but
we know
to
too
little
of the
countries
129
I30
WORSHIPFUL MAGICIANS
lect.
or not.
which might
in time
Thus one
Brazil,
of the
earliest
settlers
on the coast of
that
in
the
the
(or
medicine-men)
reverence
that,
You may
that
I
see
common
folk
go
to
meet them,
'
prostrate themselves,
Grant
be not
or
ill,
that I
do not
die, neither I
nor
my
like
children,'
'
some such
die,
request.
And
ill,'
he answers,
You
shall
not
you
shall
if it
not be
and such
replies.
But sometimes
tell
-pages
do not
make no
title
scruple
of
them
as
unworthy of the
and dignity of
pages.^"'^
Among
plainly
as a king.
is,
or rather was,
a living
god
as well
To
the
mind of
His gods
who behind
work
the
same
of charms and
which
the
human
F.
A. Thevet, Les shgularitex de la France Aiitarctique, autrsmait nommier p. 65 [wrongly numbered 67].
131
his
And
it is
as the
men
to their
wor-
an incarnate deity.
Thus beginning
as little
more than
in one.
a simple conjurer, the medicine-man or magician tends to blossom out into a full-blown
Only
in
we must beware we
attach to the
fruit
\
Our
ideas
on
this
that he cannot
\
:
Much
a
religion
mutual
The
the
savage
does not
[
and
few
civilised
men
the
understand
savage
thoughts
of the
for
savage.
When
his
uses
his
word
:
god,'
,
he has in
when the civilised man uses his word for god, he has in his mind a being of a very different sort ; and if, as commonly
mind
a being of a certain sort
men
are
equally
unable to places
If
we
civilised
men
insist
on limiting
the
name of God
we
we
132
HUMAN GODS
at
all.
lect.
But
we
if
shall
facts
of history
at least to
we
allow
of certain supernatural
beings
who may
fittingly
That
rudi-
germ
and
which
the
civilised
peoples
have gradually
;
evolved their
if
own
we could trace the whole course of religious development we might find that the chain which links our idea of the Godhead with that of the savage was one
and unbroken.
With
now
by
give
you some
instances of gods
who
are believed
their worshippers
to be incarnate in living
human
beings,
whether
is
men
or
women.
The
persons in
whom
a deity
thought to
ants of kings
may
take place
therefore
even in
not draw
men of
I shall
as I wish to illustrate
the general
men,
in other words,
human form.
some
them
IN AFRICA
From
mode of regarding
their king,
133
this belief springs
a strange
and of behaving
is
under
his authority.
not
they
deem him
is
:
inspired
by the
is
and
if
pleases
him
^
An
who
on the contrary, he
his
them
all
that
of,
from
his
whom
he holds converse.
to give
For
king
them
rain
when
it is
and
in
coming to ask
him
for
presents,
They
though they
see
how
for,
ask
^
make him
still
la Foi,
Compare
(1841),
p.
378.
134
HUMAN GODS
many
until the
lect.
and the
king did
and importuned,
as he
Muzim-
whom
they regard as a
world.
is
And
god of the
which reason
or
is
if it rains
when he
to
do
so,
The Maraves of
some seventy years
whom
Besides a considerable
rules,
he receives tribute
believe that this
as
from
being
all, is
They
invisible
He
personified
is
by
a substitute,
whose dignity
is
hereditary
and who
with
whom
His
he
is
naturally identical.
As he names
succession
his
own
arise.
'
successor,
disputes
as to the
do not
and ambiguous
South-
J.
*
Eastern Africa,
J.
sq.,
199.
Dos Santos,
295.
IN AFRICA
He
^
135
from
of
who
purchase
the
gift
Makalaka
hills,
there lives a
I
human god.
shall
Nobody has ever seen him, but he has sons and daughters, who are priests and priestesses, and dwell
in the
It is rather
odd
death like
from the
common mortals for having stolen wheat king. Lo Bengula [the king of the Matabeles]
than other folk.
more
strictly
...
In the middle of
is
a shaft, very
From
from
On
their appli-
They
fur
ask to
on them, the
sq.
Zeitschrifi
This
is
from
German
abstract of a
results of a
Portuguese expedition
The territory of the Maraves is 1 and 1832. on the south by the Zambesi and on the east by the Portuguese Probably things have changed greatly in the seventy years which have
136
issue
HUMAN GODS
of such and such an enterprise.
silence there are heard,
lect.
After some
moments of profound
crash
amid the
sounds,
of subterranean
thunder,
it
is
inarticulate
The Mashonas of South Africa have also a human god, who does not wrap himself up in such a profound
mystery
as
the one
He
was
one dance.
For
hams
like
an
agility
which
testified to
of his divine
legs.^
The
Madagascar revere
antani, "
a sovereign
Zanahari
God on
earth."
He
treated
by them with
enough to
to his ancestors.
are sacred,
and the
different parts
are described
^
are foreign to
Annahs
ds la Propagation de la Foi,
La
IN ANCIENT GREECE
137
known as sacred or princely words.^ The deification of living men was not unknown in Thus the philosopher Empedocles ancient Greece.
gave himself out to be not merely a wizard but a god.
Addressing his fellow-citizens in verses which
translate,
I
will
he said
O friends, in this great city that climbs the yellow slope Of Agrigentum's citadel, who make good works your scope.
Who
offer to the stranger
All hail!
Among you
I go,
the people
Would fain
He
how
fall
to
make
the rain to
and
how to
When Demetrius
to
decreed
divine honours
The two
priest
new
deities received
the
to
title
Altars
were
set
up
them,
and
was
The
people went
hymns and
V. Noel, "lie
GeographU
de Madagascar
(Paris),
l^it.
Sociite dc
*
Deuxiime
Philosoph.
i.
Diogenes Laertius,
59-62
corum^ ed. F.
G. A. MuUach,
pp. 12,
14
H.
Diels,
214
sq.
138
HUMAN GODS
:
lect.
they
lined the streets and sang that he was the only true god,
for the other gods slept, or dwelt far away, or were not.
In the words of a
the greatest
and
the dearest
She comes
to
awful rites.
a god.
A glorious sight,
He
They
in their midst.
like to stars,
and he
the sun.
son.
Or Or
have no
ears.
But
we present
to thee
see.
No god
of wood or
stone,
Therefore
The
ancient
Germans believed
women, and accordingly they consulted Their sacred women, we are told, them as oracles. looked on the eddying rivers and listened to the murthing holy in
mur
the
But often
and they
of the
men went
and
further,
worshipped
women
as true
living goddesses.
For
Athenaeus,
vi. pp.
253
sq.
IN THE EAST
was commonly held to be a
139
deity,
and
far
and wide.
She lived in a
When
make
a treaty
who
This example
forefathers the
ideas of divinity
At
sect
Acre
and
is
be an
I.
God
is
himself.
The
late
Professor S.
Master," as he
invariably called
by
his disciples,
and
kingdom of
heaven.^
in the
world
is
so prolific of
The
lays
is it
known
down
that a
Brahman, " be
he ignorant or learned,
a great divinity."
Further
1
it is
said in the
;
Tacitus, Germania, 8
v.
id.,
Deutsche Altertumskunde,
2
208
I40
'
'
HUMAN GODS
in all sorts
;
lect.
employ themselves
of mean occupations,
for each of
them
And
in
another ancient
Hindoo
and the
lore are
treatise
we
for,
gods
human
and
gods.
:
The
sacrifice
of these
is
divided
two kinds
;
gods
human
gods,
the Brahmans
who have
As
the
by means of which
is
Brahmans exert
a saying everywhere
current
;
in
India,
"
The whole
therefore
universe
is
the Mantras
the Mantras
to the
^
Brahmans
At Chinchvad,
Poona
a small
whom
first
made flesh about the year 1640 in the person of a Brahman of Poona, by name Mooraba Gosseyn, who
sought to work out his salvation by abstinence, mortification,
and prayer.
His
to
piety
had
its
reward.
The
him
of Gunputty 's,
2
id.
The Laws of Manu, ix. 317, 319, pp. 398, 399, translated by G. Buhler. Satapatha-Brahmlina, translated by J. Eggeling, Part i. pp. 309 sq. ; compare Part ii. p. 341.
Monier Williams,
Religious Life
and Thought
in India, pp.
201
sq.
V
holy
after
spirit
IN INDIA
him even
to the seventh generation.
141
The
divine
promise was
fulfilled.
Gunputty
year 18 10.
to a dark world.
The
last
weak
sacred,
and
allow
the
the
whom
itself
the divine
of the
anew,
and
unthis.
broken succession of
vessels
from
that time to
spiritual
economy, whose
we may
deplore
though we cannot
days gone by
and
it
is
even reported
is
the miracle
no information
Researches,
Moor, "Account of an hereditary living deity," Asiatic 381-395 (8vo edition) ; Viscount Valentia, Voyages and Travels, ii. 151-159; Ca. Q.o\tm3.-a, Mythology of the Hindus (London, 1832), pp. 106-111 ; Gazetteer of the Bombay Presidency, xviii. Part iii. (Bombay, 1885), pp. 125 sq. I
Captain Edward
W.
Crooke
for calling
my
142
of the
ago.
HUMAN GODS
Bombay
But
I
lect.
providential
reasons
down
it
We
are
all
god of
who
and
d'Orville,
on
their return
spent
two months
of the
times.
He
lived
this passing
silver,
and
lit
up
as a
torches.^
But he
is
god
in these regions.
register
is
of
all
the incarnate
Empire
who have
sixty.
Tibet rejoices
Mongolia
"Voyage
is
(Paris, 1672),
h la
Chine
PP.
I.
Grueber
V
blessed with
143
than fifty-seven.
The Chinese
register to be
on the
They
fear lest
the
god
in
serious political
who might
rally
round
of the sword, a
But besides
many
who work
corners
;
and of
winked
side
at the rebirth
of these pettifogging
of Tibet.
Government keeps
and
flesh.^
At
sect
numerous
religious
of China,
a pope
is
who
believed to be an incarnation
and representative on earth of the god of heaven. His When official tide is Chin-yen, or " the True Man."
one of these pontiffs or incarnate
life,
1
male member of
his family,
Zeitschrift Jilr
Ethmhgie,
xxi.
(1889),
p.
76;
id.
(202).
144
lect.
on the
surface.
great.
He
in the pro-
west of Kuei-ki.
The
road,
which
is
provided at
barren
district,
treeless
peopled,
to
the
summit of
by a
the
pass,
from which a
beautiful
prospect
fertile valley
watered
all
stream.
The
more by
This
is
of
The palace stands in the middle of a small town. new and of no special interest, having been rebuilt
Taiping rebellion.
after the
For
in their
march north-
ward the
fury.
About
the
in part
is
been
rebuilt.
It is
However,
dedicated
well preserved.
to the
colossal
image of
that deity.
The
monks and
priests
of
all
ranks.
V
gardens of
the
145
with heaps of
broken
present
bricks
a
and
stones
and
mouldering
of decay.
wood,
the
melancholy spectacle
And
of the papacy.
has fallen
off,
see.
Formerly
of the empire
now he
is
kingdom by means of
to pay
his
his cere-
monies
and on
his
spirits
were
bound
to
him homage,
palanquin a
trouble
to
unless he considerately
hung out on
You
it
need not
The
if
people, too,
mud
from under
as a priceless talisman.
all, it
;
Nowadays,
he goes to court at
seems to be not
his services are
and
But he
still
of elevating deceased
deities,
and
as
he gets a
celestial hier-
many
recruits.
He
also
draws
sale
of
red and
which are
146
lect.
However,
is
all
human gods
the emperor.
As
in the
Professor
M.
eminent living authority, I believe, on Chinese religion. He says " To no son of China would it ever occur to
:
and
human beings why then, simply because they have no human bodies, should they be placed above the emperor, who is no less than a son of Heaven, that is to say, a magnitude second to none but Heaven or the Power above whom there is none who governs the universe
;
and
all
that
moves and
exists therein
Such absurdity
So
it is
first article
of China's
is
all
rests the
decision which of the gods are entitled to receive the people's worship,
It is the imperial
government which
and
also
divests
if
them of
divine rank.
will or
Their
its
worship,
established
against
its
without
its
pleasure, without
;
des Tao-sse, en Chine/' Annalei de la Propagation de la Fot, xxx. (1858), pp. 15-20
J.
i.
103
s^.
Reise von
xxiii.
Amoy
Berlin,
THE MIKADO
;
147
god
is
and
is,
Emperor]
empyrean, unless he
omnipotent support
^
through neglect of
As
believed to be a Son of
is
sup-
who
Once a year aU the gods wait upon him and spend a month at his court. During that month, the name of
which means " without gods," no one frequents the
temples, for they are believed to be deserted.^
The
I. till
Ur
gods in
The monarchs of
had temples
dynasty of
Ur
in particular
built in their
honour
them
the
month was
fifteenth
especially
and
sacrifices
new moon
and on the
'
J. J.
M.
(Amsterdam,
1903), pp. 17
2
visitors
Manners and Customs of the Japanese in the Nineteenth Century : from recent Dutch to Japan and tfie Gerinan of Dr. Ph. Fr. 'von Siebold (London, 1S41), pp.
141 sqq.
'
317.
H. Radau, Early Babylonian History (New York and London, 1900), pp. 307Compare C. Brockelmann, "Wesen und Ursprung des Eponymats in
148
KINGS OF EGTPT
ancient kings of
lect.
The
as
Sir
Egypt
also
this
were worshipped
subject the late
gods in their
Peter
le
lifetime.
On
:
"
It
he was
'
Ra
[the
He
all
length and
and the
west,'
'
'
the
entire
of the sun,'
all
the sky
it,'
and what
'
in
it,
that
is
upon
four legs,
all
whole world
in fact
ductions to him.'
Whatever
His
might be asserted
king of Egypt.
those
titles
^
of the sun-god."
To
quote
a
now
special
a recent
treatise
devoted
the
investigation
of
Egyptian kings.
says
M. Moret,
Egypt exhausted
all
the
superhuman god by
he became the deified
and by
man
Thus
in
all thai:
divine
was summed up
him."
The
divinity of
Assyrien," Zeiuchrift fUr Assyriologie, xvi. (1902), p. 394; H. Zimmern, in E. Schrader's Die Keilinschrijien und das Alte Testament^ (Berlin, 1903), pp. 379,
639
^
iq.
P.
le
P. Renouf, "
The
Egyptian civilisation,"
355.
(1890),
p.
religieux de la
KINGS OF EGTPT
all
149
of the sovereign.
beyond the
*
limits
of
all
good god to
whom
men owed
by
his
a perpetual adoration.
The
;
very name of
people swore
name
as
In particular, the
king of Egypt was identified with the great sun-god " Son of the sun, decked with the solar crowns, Ra.
solar weapons,
gods and
men adored
human
'
him
as Ra, in
defended him as
Ra from
menaced
existence,
him the
and
knew
'
an
incarnate sun
father
Turn of
Heliopolis.' "
Even
life
the
life
of the
of the king.
his
Gods
^
and men,
"
it
live
by the words of
mouth."
worship, "
are safe if
you
are safe if I
am
*
safe.
Your doubles
all
my
double
is
safe at the
head of
living
doubles.
All live
if I live."
We
have
sketch, for
it
is
no
more than
absolute
of that sacred
its
kingship which
highest
form,
most
expression,
the monarchies
of Peru and
A. Moret,
306.
A. Moret,
A. Moret,
op. cit. p.
of. cit. p.
310. 233.
'
A. Moret,
299.
I50
EVOLXfllON OF KINGSHIP
logically,
it
lect.
magicians or medicine-men
rests
on
Men
of nature,
them
The
men who
on the ground of
in the
marked
class,
off
from
their
who were
destined
political,
to exercise a
religious,
and
of mankind.
Social
progress, as
we know,
differentiation
of functions,
in
simpler
in
language,
primitive
ill,
a division of labour.
society
is
done by
is
all
and by
all
equally
or
nearly
classes
so,
gradually
distributed
among
different
fectly
and so
far
as the products,
material or im-
by
all,
the
specialisa-
Now
evolution of society.^
For
sorcerers are
found
in every
1 In regard to the natives of the western islands of Torres Straits it has been remarked by Dr. A. C. Haddon that the magicians or sorcerers " constituted the
among
to
''
Anthropological Expedition
applied to
The same
observation could be
many
EVOLUTION OF KINGSHIP
known
to
151
savage tribe
us
only
artificial
As time
medicine-men
is
itself
makers of
rain,
and so forth
member of
more
is is
slowly ousted
by
religion.
Still
later,
a partition
and the
man and
magicians,
the
spiritual
another.
Meanwhile the
addict themselves
who may be
by the predominance of
of
and prayer
upon a more
effectual
am
far
it
outline what
its
general trend.
political point
of view,
it
has been
152
lect.
we
our subject
is
But
if we
to
fill
in the details.
To
task
do so
fully
would
far
disposal but
will
my
knowledge and
The
The
in large
measure to
be collected,
sifted,
and arranged.
In what remains of
you some
special aspects
You
will
remember
that
we began our
inquiry by
considering an
individual
known
as the
King of the
Wood,
at
Nemi.
I said
that apart
hood of Nemi
raises
offers
some
it
certain
which
will
repay investigation.
on
limited, tour of
review of the
IN RELATION TO DIANA
method
in
153
the wider
Nemi
represented
the flesh
Virbius,
a certain
mysterious
to have
mythical being
named
been the
first
King of the
been to
From
this it
priest
we conclude
was regarded
as the
mate
or consort of Diana.
Now
you to
well
Wood
at
Nemi may
as
;
priest, that
he
to
embody,
well as to
short, that
in
as well as a king,
and that
exalted
attained
to
that
by the
for a
goddess. the
Now
Diana
Nemi was
called the
Lady of
title
Woods
Wood
(Rex Nemorensis).
When we
we seem
and the
a
goddess passed
loving
154
PERSONIFICATION OF TREES
lect.
couple, the
Woods.
At
this point I
priest
of
Nemi
the
woods
in particular,
relation to
who
tree.
Taken
together
may
perhaps,
was
in a
it
tree,
or to put
in
human
And
in
it
is
descendant of a tree-nymph
for primitive
man
or a
ascribes
an individual
spirit,
whether a
nymph
general conception of a
Now
am
not going to
upon you a
is
tedious
side or
dissertation
one
must
direct
your
we
King and
Queen of
is
the
Wood
Nemi.
That
Such a
side or aspect
you
are
no doubt aware,
is
How
far the
V
real
AS
distinction
155
observed by savages
am
It
is
ancients
is
:
certain
Pliny
that
and
plants.
And
Among
the Sabasans of
bore the
name of
brated
the Date
Month, and
of you
the
marriage festival of
the
gods
and
goddesses.^
British
may
is
from Assyria
on which a winged
a pine-cone.
represented standing in
like
The
by Professor E. B. Tylor
of the palm.*
Different,
however,
fruitful
These
Elsdon Best,
*'
Herodotus,
xiii.
i.
193
ii.
8.
Pliny, Nat.
Hist.
^
31, 34
sq.
ii.
26, 251.
xii.
* E.
(1890), pp.
383-393. On the artiAcial fertilisation of the date-palm, see C. Ritter, Vergleichende Erkunde von Arabien., ii. 8ii, 827 sq.
156
MARRIAGE OF PLANTS
merely to that primitive
lect.
mode of
to every
human
purely
life
department
of
nature.
These
superstitious
common
of the
in India.
For example,
he has formally
Hindoo
may
taste
fruit until
trees, as a
bridegroom, to a tree ot
commonly
grows near
act
as
it
in the grove.
no tamarind to
The
more Brahmans
to
all
are feasted at
it
A family has
trinkets,
been
known
borrow
sell
its
golden and
silver
and to
the
money they
could, in order to
marry
pomp and
ceremony.^
rites
figures as a bride in
Basil
Hindoo
the tulasi or
Holy
(Ocymum grown
;
Sanctum).
It is a
in a large floweris
and
is
indeed, there
hardly
a respectable
Hindoo family
In spite of
its
pervaded
his wife
is itself
deity.
The
especially a
woman's
sir
i.
W. H.
38
sq.
Official
(Westminster,
1893),
V
wife
Sita,
it
MARRIAGE OF PLANTS
or
157
of Krishna's wife
it
Rukmini.
Women
worship
flowers
by walking round
rice to
it.
and
Now
is
embodiment of
a goddess,
god Krishna
takes place in
in every
Hindoo
The ceremony
November.
man
and
the
Again,
Salagrama, a black
horn, which
is
fossil
ammonite resembling
a ram's
it is
lawful to taste of
the fruit of a
new
orchard.
man
holding the
fossil
personates
the
basil represents
fire,
After burning a
sacrificial
the officiating
Brahman puts
walk
six
Further, no well
is
considered
fossil
wedded
to
J.
ii.
A. Dubois, Mxurs,
sq.
;
448
sq.
Monier Williams,
Religious Life
Folk-lore
W.
and
and Thought in India^ pp. 333-335 ; of Northern India (Westminster, 1896), ii.
and Distribution of
the
no
2 Sir
Henry M.
Elliot,
Memoirs on
Races of the North-Western Provinces of India, edited by J. Beames (London, 1869), i. 233 sq. As to the Salagrama, see G. Watt, Dictionary of the Economic Products oj
Calcutta, 1893), p. 384; G. Oppert, "Note sur les ii, (London and SSlagramas," Comptes Rendus de VAcadimie des Inscriptions et Belles Lettres (Paris,
India, vi. Part
158
the holy
well
is
MARRIAGE OF PLANTS
basil,
lect.
intended to water.
The
relations assemble
the
a
the bride.
is
Gifts are
a feast
may
be used
without danger.^
human
being.
The
am
Nemi.
fossil to
The same
plant
is
the sacred
at
celebrated annually
Ludhaura.
sum
equal
on the ceremony.
On
at the
expense of
the Rajah.
The
god
shrub goddess.
On
pair
such an occasion
all
performed,
and
afterwards
newly-wedded
till
the next
Here
in
49.
'^
Sir
i.
147-149, 175.
MAT
159
;
vegetation
for the
May Day
May
undoubtedly personify
woods
cere-
and meadows.
LECTURE VI Marriage of the powers of vegetation May King and Queen Germany and England Marriage of the gods ancient Babylon, Egypt, and Greece Similar ancient Sweden and Gaul Marriage of water-gods human of Perseus and Andromeda type The Slaying of Dragon Furth Romain and the Dragon of Rouen.
in
in
rites in
to
brides
Stories
the
the
at
St.
In the
last lecture
may
call
the
The
general
we have
may now be
title
from which we
lecture.
The
in particular,
and that
their
union may,
on the
principles
on which,
in
men and
Customs of the
form
in the rites
same
which are
LECT. VI
MARRIAGE OF PLANTS
May
In
all
i6i
Midsummer.
rite
vegetation,
their
who
renewed
of the trees
flowers.
And we
if
to understand the
it
we regarded
early
summer.
believe that in
origin,
present
time,
the
or leaf-clad
mummers, was
words, that
leaves
fruits
I
a magical ceremony, a
it
charm designed
;
simulated
in other
and of the
shall
you
as samples
my
knowledge
But there
it is
are
some general
important to apprehend
if
my
is
correct.
human
to these
and spoken of
mock
kingships
of physical strength or
agility
and
62
MAT-TREES IN GERMANY
lect.
of
being
Thus
the license
which
is
known
customs
in the past
on
With
these explanations
you
will
be able to under-
gay frivolous
festivals
life
must
For
how
could
}
men and
now
no more
To
take
A
says
German
that
May and
Whitsuntide
festivals, as
He
into
"people were
symbolically
bringing
the the
summer
village
;
king or queen)
itself
from the
or Whit-
woods even
that
is
the
May
the thirteenth century onwards. the May-tree was a festival. the woods to seek the
The
fetching in of
The
and
May
young
and
set
VI
MAT-TREES IN GERMANY
Young
163
fellows erected
was
up
in the
middle of the
It
had
who watched
most
carefully.
left,
and eggs.
The young
folk exerted
which
are
still
these old
May-poles.
Whit-
of
in
its
many
Germany.
land the custom has developed into sport, for our spring
races are in their origin nothing but the old
German
rider
assembled community."
The custom of the May-tree is observed by the Wends of Saxony, as well as by the Germans. The young men of the village choose the slimmest and
tallest
1
tree
in
it
and
set
it
up on the
pp.
E.
Mogk,
309
jy.
64
lect.
village green.
top
is
girls.
till
Here
it
stands, tower-
Ascension Day, or in
it is
it,
many
Whitsuntide.
When
crown of the
he
carried
resumed.^
some extent
still is,
mark or
down
the prize
his sweet-
company
to the ale-house,
feast
He who
first
reached
rest
the pole
had to obey
The worst
all
rider
At
the May-tree
He
the top.
May-bush and the crown, which had been fastened to Meantime the clown hurried to the ale-house
1
M.
Rentsch, in R. Wuttke's
op, cit. p.
359.
VI
IN GERMANT
rolls
165
He
and crown
arrival the
If
on
rolls
their
and
he had to
cession
settle it himself.
wound through
the village.
At
the head of
it
May-bush.
his
clothes
Whitsuntide crown
head.
Two
riders
The
procession drew
up
the
to
any
Last of
heart lived.
as
Whitsuntide Queen
the right
and received
where
it
remained as an honourable
Finally the procession
token
till
took
its
way
last
is
p. Drechsler,
Sitte,
md
VMsglauhe
in
SchUsien,
i.
115-128.
66
lect.
is
not quite
You
it
he,
and
who wears
the crown.
I conjecture that
may have formed part of the pageant, and that the clown may have been the victim. Such executions have been not uncommon at these ceremonies. The following example will
former times a burlesque execution
illustrate
them.
Sometimes
in Silesia the
Whitsuntide
office as follows.
A man
a red cap,
was conveyed in a
cart,
mock
court was
After a formal
trial
the straw
to
He who
The
his
sweetheart queen.
Goliath.^
is
as the
my
the
theory
right, a
bearing on the
to
King of
Wood
his
at
office
by slaying
The
some
ancient
May Day
ceremonies are
still
observed
learned
in
villages
of South Warwickshire, as
last
autumn during
still
to reflect the
Thus
May
is
represented by a small
p. Drechsler,
op. c'u.
i.
129.
VI
THE
An
MAT QUEEN
167
on her head.
child's
the May-pole.
This
is
a conical
framework formed of
The whole
one
The
be
in
shaft,
are all
happen
to
bloom,
such as marsh
To
The
crown-imperial,
crossed
in season.
lowest hoop
is
by two bars
and
Each of
round
to
his shoulder.
Thus
money,
after-
The
so-called
May-pole
in this
custom bears
in
framework
which
mummers
it
mummer, whether
the
You
the
not.
village
^
will
Queen of May
Both,
however,
appear
at
Halford,
of South Warwickshire.
information given
Here
is
the children
Miss A,
From
me
by Mabel Bailey,
in the service of
Wyse
My
informant's father
there.
a native of tourton,
much
of her
life
68
MAT
lect.
two
Two
high,
which
it
is
covered with
flowers
and greenery.
decked with
Fastened to
angles to
flowers,
cross-bars at right
also
each
These are
similarly
At
them
May
songs
tea
and receive
for
money,
at
which
is
used
to
provide
the
schoolhouse in the
afternoon.^
Ceremonies of
this sort
they are
is
on
it
clear
We
shall
when the forefathers of the civilised of Europe were still barbarians, herding their
in the clearings
forests,
of the vast
But
if these
and
fruit,
less
among
other-
Or, to put
it
'
From
me
VI
ancients
169
our
May
tions,
with
that
in
those
days
the
may
the
Nemi between
King of the
vegetation.
Wood
and
his divine
favour, as
shall
now
endeavour to show.
You
on
my
King of the
dess, Diana.
Wood
To
the face of
it
but
it
was not so
They
human
many
persons in
antiquity
The
facts are
to require that
germane to our
on
We
and
not
differ
Homer
lyo
lect.
"Zeus-born."
is
But what
am
sort
in
human
,
To
At Babylon
god
On
by an ascent
the
rest, there
stood a spacious
it.
human
whom, according to the Chaldsean priests, the god They chose from among all the women of Babylon.
said that the deity himself entered the temple
by night
and
slept
on the couch
As
Bel
of the
the
woman who
of
in
doubtless
are
one
the
the
" wives
recently
of
Marduk "
who
mentioned
discovered
code of
Hammurabi.^
^
Herodotus,
i.
i8i
sq.
M.
sq.
L.
W.
^
King, Babylonian Mythology and Religion (London, 1899), pp. 18, 21. H. Winckler, Die Gesetxe HamtnurabVs^ (Leipsic, 1903), p. 31, 182.
"The
of
votary of
distinct
Marduk
is
is
therefore
from the
votaries of Istar
p.
(S,
the Code
148).
VI
THE WIFE OF
At
Calah, which
AMMON
by
Nineveh,
to
171
capital
was
was
for
of
the
Assyria
before
it
displaced
marriage of
the
god Nabu
have been
The ceremonies
text,
officiating
god.
The image
in
also
went
in procession to a grove,
At Thgbes
of
Egypt a woman
slept in the
temple
Ammon
is
as the consort
of the god.^
In Egyptian
texts she
monarchs were
was
most
literal sense
the sons
of the god
pair
Ammon, who
at the marriage
of the royal
supposed to
The
is
Bahari
and the
as
no doubt
And
divine
child,
the
fruit
of the
miraculous union,
represented
^
in
equal detail.
We
may
fairly
assume,
pp.
p.
C. Johnston, in Journalofthe American Oriental Society,-x.Vm. First Half (1897), 153-155 ; R. F. Harper, Assyrian and Babylonian Literature (New York, 1901), For the equivalence of lyyar or Airu with May, see Encychpadia Biblica, 249.
s.'v.
"Months,"
Herodotus,
iii.
i.
3193
182.
sq.
172
with
THE KING AS
some
eminent
the
that
AMMON
including
lect.
Professor
authorities,
Maspero,
in
other words, that the carved and painted scenes represent a real drama, which was acted by
men and
women
where
in
Theory required
the royal
that
the
assimilation
of the kings
was, as
it
From
the
the
moment that
Ammon,
tall
of
Ammon the
life,
cross of
and
thus
to
arrayed he
celebrate
his
presented
marriage.
himself
before
assistants
the
queen
The
also
assumed
the
divinities
whom
jackals,
they incarnated
the
men
put on
masks of
and
am
have
excessively
;
but they
VI
173
we
is
are
bound
on the
walls of the
concerned,
correspond to a real action in which disguised personages played the part of gods."
'^
To
pass
now from
Patara in Lycia
and so long
was shut
probably
up with him
in
the
temple
every
night,
At Ephesus
men
called Essenes or
King
Bees,
who
of Artemis,
more
familiarly
known
of
for
fertility,
is
vouched
by the
appear
commonly
If
their bee268
sq,
;
is
right, the
z'weites
A. Wiedemann, Herodots
Buck
1890),
pp.
G.
Maspero, in ymrnal des Savants, ann^e 1899, pp. 401-406 ; A. Moret, Du caracthe Mr. Moret shares religieux de la royautl Pharaonique (Paris, 1902), pp. 48-73.
Prof.
Maspero's view
tiiat
tlie
pictures,
or
painted
reliefs,
were copied
figured
as
from
gods
other
and goddesses.
[Ka), see A.
Soul (London,
As
10
sqq.
As
i.
Ammon
at
Thebes
2
46
Diodorus Siculus,
i.
47.
Herodotus,
182.
As
i,
to the
;
Horace, Odes,
62
sqq.
13.
The
Essenes or
King Bees
are not to
who
probably held
See above,
p.
31,
174
MARRIAGE OF DIONTSUS
at
lect.
goddess Artemis
to the
Ephesus would be
closely parallel
King of the
at
Wood
and
his
woodland-goddess
Diana
Nemi,
by me.
The
would be
on
this hypothesis.
At Athens
the
know whether
man
or an image.
It
that
the
as
groom,
bride
;
wife
this
but of
we have no
evidence.
The
scene
official
residence of the
Acropolis.-'
As
name of
who was
may
In
by a man wearing
similar
rites
Egypt
at
the
sacred
tion
Demosthenes, Contra Neaer. 73-78, pp. 1369-1371 j Aristotle, Omtituof Athens, iii. 5 ; Hesychius, n/^. Aioviirov yd/ios and yepaifxii. ; Pollux, viii. 108; K. F. Hermann, GottesdUnstliche Alterthiimer,^ % 32. 15, 58. 11 s^q.; Aug. Mommscn, Feste der Stadt Athen im Altertum (Leipsic, 1898), pp. 391 sqq. ;
P. Foucart, Le culte de Dionysos en Atttque (Paris, 1904.), pp. 128 sqq.
2
Miss
p.
J.
E. Harrison, Prolegomena
to
the Study
1903),
537.
The
VI
crocodiles,
175
The
custom of marrying
to a
is
man
disguised
may
Whether
the
ceremony of wedding
Queen of Athens
fruit-trees,
to the vine-god
must
certainly
fertility
of the vines
and other
Thus both
in
form and
meaning the
rite
would
order that
the
make
yellow
miles
corn,
was
celebrated
many
off,
plain of
month of September
the
corn-goddess
Demeter
appears
to
of Demeter,
respectively.
who
to
first,
cow
respectively.
xvii.
the
Oak,"
Classical
Re-view,
(1903),
176
MARRIAGE OF ZEUS
fruit
lect.
of corn, the
Then
in
The corn-mother,
crowning
in fact,
had
of the
mysteries.-'
Thus through
the glamour
shed around
little
Boeotian
town celebrating a
into a primaeval
god
to a different goddess.
On
oak-wood and
When
in
a raven
it
off to
TertuUian,
xl. col.
Ad
324
p.
;
Natimes,
ii.
Asterius
Amasenus,
Migne's Patrologia
Schol. on
pp.
Graeca,
ed.
J.
Plato, Gorgias,
497 c
v.
8,
162,
fraget
Duncker and Schneidewin. In combining and interpreting this mentary evidence I have followed Mr. P. Foucart [fiecherches sur Porigine
164, ed.
nature dts mysteres d^EleusiSy Paris,
Paris,
la
1895, pp. 48
sq.
1900,
p.
69) and
sjq.).
the Study
of Greet
Religion, pp.
549
VI
MARRIAGE OF ZEUS
it
177
tree.
With
dressed
the
it
wood of
as a bride,
the
tree
made an image,
on
it
and placed
it.
a bullock-cart
Then
seems to have
by
a piping
After the
festival,
years, the
another
was celebrated by
every sixty years.
that
the
On
that
at
the images
had
accumulated
the
festivals
were
The legend
show
that
Whether the
by a man or an image
not
clear.
The
sacred marriage of
as
was
the
among
northern
kinsfolk
of the Greeks.
In Sweden every
fertility,
both
waggon attended by
a beautiful girl
who was
called
his
Wherever
the
waggon came
iii.
Pausanias,
ix. 3
i jy.
78
lect.
ofFer
antiquity
for
Gregory of
Autun
The
intention of
and the
rustics
image.^
The
the
comparison,
rites
if
just
for the
On
where
a
it
was worshipped
as a divinity.
The
effigy
of
in
it
And
;
Grimm,
Deutsche Mythohgie,'^
I.
176
;
P.
529
E.
H. Meyer, Mytkologie
366
jy.
The
probably the same with the procession of Nerthus in a waggon which Tacitus
describes
Frey.
See
[Germmia, 40). Nerthus seems to be no other than Freya, the wife of the commentators on Tacitus, I.e., and especially K. MtlllenhofF,
sj.
Ixxi.
col. 884).
'
Compare Sulpicius Severus, P'ita S. Martini, 12. See The Golden Bought ii. 131 sq.; H. iiefim%, Attis, seine Mythenund
scin
Kult
VI
MARRIAGE OF WATER-SPIRITS
179
common
At
and
descent
for the
Europe
into Asia.
all
make
whom
hesitate to see in
old French
and Swedish
May
to
Queen.
would be easy
show by
list
of examples that
god or
spirit to a
woman
has
been widespread
shall content
is
in other parts
of the world.
Here I who
human
bride
is
often a water-
spirit.
instances, the
god of the
was pro-
great Victoria
pitiated
Nyanza Lake
in Central Africa
The custom
Burma
lasted until
King Mwanga
in
was converted to
states
Christianity.^
Again
one of the
of Upper
is
there
is
of which
propitiated
A remarkable feature
is
of the
worship of
this spirit
of the lake
the dedication to
him
last
it.
Soon
after being
wedded
allowed
'
to
return
home.
happens, the
ii.
Sir
(London, 1902),
677.
i8o
spirit
MARRIAGE OF WOMEN
of the lake cares
dies,
it is
1
lect.
if
little
for
them
but
one of
them
her to himself
Sometimes, apparently,
or leave his
human
all
made over
to
him once
for
in death.
When
Egypt
in
gay
of Koepang, a
state
in
the
East
Indian island
solemn
of the
in presence
people.
bristles
The
offerings
consisted
and a young
girl, prettily
flowers.
down
to the
cave.
girl
bank of the
river
and
set
on a sacred stone in a
reptiles
down
The
married her.^
On
festal
new-born
girl
J.
G. Scott and P.
vol.
i.
Part
^
ii.
E.
W.
Hardiman, Gazetteer of Upper Burma and the Slwn States, J. (Rangoon, 1901), p. 439. Lane, Manners and Customs of the Modern Egyptians (Paisley and London,
p.
500.
The
is
Makrizi.
^
bij
De
A.
Indische Gids,
June 1884,
ii.
p.
994
(referring to Veth,
Het
eiland Timor,
p.
21)
Bastian, Indcnesien,
(Berlin, 1885), p. 8.
VI
TO WATER-SPIRITS
priest.-'
18
brought up to be married to a
In this
last
custom the
and
a
humane
to the monster.
that once
when
the inhabit-
destruction by a
swarm of
had conceived
Accordingly they
in bridal
array and deliver her over to the clutches of her crocodile lover.''
is
said to
have prevailed
in
traveller
came
to an
He
whose names he
islands
when
month an
lamps.
among
the jinn,
The wont of
window looking out to sea. There damsel for the night, and when they came
a
back
in the
they drew
lots,
whom
the lot
fell
gave up
A. Bastian,
Itidmesien,
A. Bastian,
82
MARRIAGE OF WOMEN
spirit
lect.
till
his
daughter to the
of the
sea.
This went on
islands
whom
he put to
till
break of day.
the
cruel
When
Ibn
knew nothing
One
is
night
as
is
He
on
he
their heads,
vessels
of copper.
said,
He
What
at
what they
did,
and
"
"
They
it
answered,
"
He looked towards
were a great
They
said to
is
the demon.
;
It is his
once a month
but after
we have done
his place
and does us no
manner of harm."
It
me
lover
light
which
is
the Maldive
Islands.
Accordingly
Mr.
J.
Stanley Gardiner of
Caius College.
^
my
conjecture.
par C. Defr6-
d'utte traduction^
mery
R. Sanguinetti
VI
TO WATER-SPIRITS
wrote to
183
He
is
me
"A
on lagoon
imagine
it
some
single animal
at
any
present
known to us. A periodical appearance at some phase of the moon due to reproduction is not improbable, and has parallels. The myth still exists in the Maldives, but in a rather different form." He adds that "a
number of
some
these animals might of course appear on
To
ship,
the devoted
might sound
demon
his
and
Annam
and Scotland
details
it
the
West.
The
as
is
story
varies
in
commonly
told
runs thus.
certain country
infested
by a many-
human
up
to
victim, generally
him
periodically.
Many
last it
has fallen to
own daughter
to be
sacrificed.
She
84
SACRIFICES TO WATER-SPIRITS
young man of humble
lect.
tale,
is
generally a
birth, interposes
on
her behalf, slays the beast, and receives the hand of the
princess and a share of the
kingdom
monster,
as his reward.
In
many of
the
tales
the
who
is
sometimes
In other versions he
possession
is
a serpent
or
dragon who
takes
of the springs of
make
It
use of
it
on condition of receiving
a mistake to dismiss
human
these
victim.^
would probably be
all
tales as
Rather we
may suppose that they reflect a real custom of sacrificing girls or women to be the wives of water-spirits, who are
very often conceived as great serpents or dragons.^
Among
in popular tales, of
its
mediaeval counterpart
is
example.
^
For a
list
my
note on
Pausanias,
ix.
26. 7.
To
Tirol^ Nos. 8, 21, 35, pp. 35 sqq.^ 178 Jyy. j G. F. Abbott, Macedonian Folk-lore (Cambridge, 1903), pp. 270 sqq. This type of tale has been elaborately investigated by Mr. E. S. Hartland {The Legend of Perseus^ London,
J. 100 sqq.^
V.
Zingerle, Kinder-
learning,
1894-1896) ; but while he illustrates the details of the story with a profusion of he has not, so far as I have observed, dealt with the actual custom of
marrying
of
it
women
More examples
add H. Temauxhistoriques
To
my
;
note on Pausanias,
sq.
;
ix. 10. 5,
Compans, Essai
Cundinamarca^ pp. 6
R. Salvado, Memoires
H. Coudreau, Chex nos Indiens (Paris, 1895), Lumholtz, Unknown Mexico^ i. 402 sq., ii. 57 ; Spencer and Gillen,
262
Australia., pp.
226
sqq.
VI
185
Thus
Furth
in Bavaria a
drama
Corpus
Dragon used
Midsummer,
Crowds of
on the Sunday
Christi
Day.
spectators flocked
it.
The
On
her
many
silver
ornaments on
the a
could
be
borrowed
for
purpose.
dreadful
monster of painted
skeleton and
canvas
stretched
inside.
on a wooden
A knight
why
in
princess
she
coming
He
maw
The gush
the
people
mopped
it
on the
flax-fields, in
tall.
order that the flax might thrive and grow For the " dragon's blood " was thought to be a
Having despatched
his
the princess.
arm and told him that her noble father and mother
would soon come
1
ii.
to give
them
In
i.
107-110,
550.
86
lect.
this
flax
the
mere popular
fertilise
the
fields.
As
such
it
may
well
have
been
invested
with a character of
it
degenerated
Remain
more
city
The
stately
still
and beautiful
of the Middle
fitting
Ages, which
back-
ground
for a pageant
the days
when Henry
de Lion,
Dukes of Normandy,
had
their palace in
Legend
shape
ran that about the year 520 a.d. a forest or marsh near
Rouen was
infested
by a monstrous beast
in the
harm
and
to the city
beast, causing
river
on the commonwealth.
At
last
the
archbishop,
in his den.
St.
He
demned
On
dragon appeared
VI
187
to lead
him
like a
lamb to the
slaughter.
in procession to a public
its
services
St.
is
from
This
unique in France,
is
Next
A
still
together
Most of the
or homicide.
The
somewhat
of Henry
The
at
following account
is
and published
Rouen
in 1587.
On
88
PRIVILEGE OF
Monday
till
ST.
ROMJIN
lect.
the
from prison
Ascension Day.
all
On
Holy
Spiritus
and other
prayers.
them
sacred
under the
seal
of confession.
The
depositions having
prisoners
who was
name and
seal
parliament,
who were
legal
The
began to
hymns were
observed
in
sung,
candles
Then
the
archbishop and
known
as the
Old Tower
of
steps.
Thither
{Jierte)
of
St.
Romain, and
VI
thither
PRIVILEGE OF
too
ST.
ROMJIN
prisoner.
189
was
led
the
pardoned
He
in
the square cried aloud, each time the shrine was lifted,
!
God
be with us
re-
At
the head
on a pole the
Dame,
holding a large
cries
fish in its
mouth.
The
whispers and
excited
drowned
trumpets.
in the
of the
his
IVIaster
Dame
with
taffeta,
came the
After
it
two hundred,
hymn De
resurrecHone Domini.
Then came
the arch-
who
thronged the
streets.
The
prisoner
himself walked
end of the
litter
St.
Romain
the
like
litter
men
or
women who,
had
in
manner received
their pardon.
Another
aloft
beadle, in
a violet livery,
on a pole
I90
PRIVILEGE OF
ST.
ROMAIN
Rouen
lect.
The
also
took part
Tower
bells
to the cathedral
bell
Georges
d" Amboise
been performed
was taken
St.
feasted, lodged,
his rank.
Next morning
he again presented himself to the chapter, where, kneeling in the presence of a great assembly, he was severely
sins,
God,
to St.
Romain, and
pardon
What was
was
^
of
St.
Romain
Its history
N.
Floquet, Hhtoire du frimUge de Saint Romain (2 vols. 8vo, ; A. Rouen, 1833). For briefer notices of the custom and legend, see A. Bosquet, La Normandie Romanesque et Merveilleuse (Paris and Rouen, 1845), pp. 405-409 ; A. de
Nore, Coutumes,
pp.
My ties
The
et
245-250.
of St.
I
Romain
it
is
preserved in the
1902. It is in the form of a chapel, on the roof of which the saint stands erect, trampling on the winged dragon, while the condemned prisoner kneels in front of him. This, however,
is
saw
in
May
decided to replace
not the original shrine, which was so decayed that in 1776 the chapter it by another. See Floquet, op. cit. ii. 338-346. The custom of
carrying the dragons in procession was stopped in 1753 because of its tendency to impair the solemnity of the ceremony (Floquet, ii. 301). Even more famous than
the dragon of Rouen was the dragon of Tarascon, an effigy of which used to be See A. de Nore, op. cit. pp. 47 sqq. carried in procession on Whitsunday. Neither
of these monsters
is
in his account of
French dragons
VI
PRIVILEGE OF
ST.
ROMAIN
all
191
the documentary
He
of
the
Ascension
to
commemorate.
doctrine,
Such dramatic
points out, were
Plausible as
expositions
of Christian
he
common
is
in the
Middle Ages.
of the problem,
it
this solution
can
scarcely be regarded as
satisfactory.
Had
this
been
to
we should expect
the ceremony
distinctly alluded
to in
but
hymn De
resurrectione
Domini
in the
this
case.
More-
important to allow us to
explain
away, with
M.
The
tale
is
it.
tales elsewhere,
the
a
Rouen
victim
version the
represents
spirit
annually
sacrificed
water-
or other has
fabulous being,
while
the
Christian
said
saint
displaced a pagan
hero,
who was
to
192
PRIVILEGE OF
ST.
ROMAIN
Thus
it
lect.
seems
demned
practice
malefactor
may have
superseded
an
older
who
Such customs
not incredible
in
many
lands.
It is
Rouen
down
to the
at last
relic
twelfth century,
of
St.
Romain.
sacrifice
done.
The
of
to have been
commonly
obviously
supposed to be male.
water-spirits
^
;
practice,
we may
conjecture,
though
it
certainly does
as
their
husbands.
as
Whether
or
prisoners,
male
female,
we
cannot
since
the
condemned
the
either
who
on
my
hypothesis
represented
him or
her,
might be
men
or
women.
In the
' W. F. W. Owen, Narrative of Voyages to explore the shores of Africa, Arabia, and Madagascar (London, 1833), ii. 3541;.; Antiales de la Propagation de la Foi, xxxiii. (1861), p. 152 ; id. Ix. (i888), p. 253 ; E. Aymonier, " Les Tchames et leurs
religions,"
Revus de VHislUre
VI
193
next lecture
kings of
the
Rome,
to
of whose
devoted.
LECTURE
The Sacred
Marriage
personified Jupiter, the
VII
Sacred marriage of Jupiter and Juno perhaps enacted by the King and Queen of Rome Roman kings regarded as sons of
the
fire
god by
his
Sacred
fires
and
In the
last lecture
may
of the gods.
The custom
marry-
thus
spicuous place.
the fertility
Such
rites
of the earth,
upon which
the
life
of
animals and of
men
a
ultimately depends.
Our survey
of them
may
my
at
conjecture
that
May
Wood,
Diana.
con-
is
to be
Nemi
194
LECT. VII
195
sanctuary of
of water
the
of vegetation.
The
mirror
nymph
that,
of a sacred spring.
as
I
Here
would remind
lecture,
you
mentioned
in
my
first
the
nymph Egeria was said to be the wife Roman king Numa. Have we not in
of
the
of the old
this
legend
King
Rome
Queen of Athens
god
Observe that
king
;
Numa
priestly
most of the
of
Rome
Such a king
represented
the
queen.
as well
You
will
remember
that the
Queen of Egypt
Further,
as the
should
union of
Numa
of the
least
Wood
At
in
the coincidence
curious
enough to
justify us
in scrutinising
more
closely
both
Numa
and Egeria,
we cannot
detect an affinity, on
196
EGERIA
Numa
Let us begin with Egeria.
LECT.
Wood.
We
birth
;
saw
was regarded
who
aided
women
in child-
nymph
Moreover,
like
Diana, she
was
also a tree-spirit
that she
and
this
if
Mr. A. B. Cook
Greek
is
right in deriving
in
it
the Latin
the
alyiXco-ifr,
^
We
may
in
assume with a
fair
Accordingly, we
may
the
Roman
King of
that
the
Rome was
Nemi
or,
according to others, in a
But we have
marriage the
still
to ask whether
in
this
?
sacred
if so,
Roman
and
which god
will
as a deity
not seem
how
old
The
up
De fortuna Romanorum,
is
9.
2
p.
Oak,"
Review,
2. i).
xviii.
(i904)>
366.
The name
spelt
Aegeria by Valerius
Maximus
VII
197
mine of
tells
bore the
title
of Zeus
Zeus and
in that character
But
if
Greek
we should
That they
actually did so
is
indicated
invite
by
a variety of evidence, to
which
would now
your attention.
In the
first
For down
to
the
games
in the Circus,
temple on
and
it
probability both
doing
of the
'
Roman
first,
kings.^
They rode
i^.
;
a chariot drawn by
Mr. A. B. Cook
409, and
Folk-lore,
J.
id.,
was the
Tzetzes.
know,
ApoUodorus,
'
i. 9. 7 ; Virgil, Am. vi, 585 sqq. ; Servius, on Virgil, l.c, Dionysius Halicarnasensis, Antiquit. Rom. iii. 61 sq., iv. 74, v. 35 ;
ii.
J.
B. G. Th. Mommsen, History of Rome, New Edition H. Greenidge, Roman Public Life (London, 1901), pp.
36
But Mommsen, while he holds that the costume of a Roman god and of a Roman king was the same, denies that the king personated the god. A truer
44
sq.
historical insight
is
K. O.
348
sq.).
Mommsen,
198
four
2HE
HUMAN
:
JUPITER
city,
lect.
laurel-crowned horses
through the
where
in the right
left
hand
hand an
a wreath of laurel
crowned
vermilion
their
;
brows
their
face
and over
their
man
to
the
the
For the
oak was
his
in like
indeed, so im-
deemed
to
duties of the
The
372
id.,
J.
566
sj,, iii.2
507
sq.
K. O.
Miiller, op.
cit.
344-350, ii. 198-200; Aust, J.-:/. "Jupiter," in W. H. Roscher's Lexikon dtr griech. und rom. Mythologie, ii. 633, 725-728. Among the passages of ancient authors on the subject are Appian, Pu. 66 j Zonaras, .^nffiz/. vii. 8 and 21 j Juvenal,
X.
36-43
Servius,
;
on Virgil, Eel.
vi.
22, a.
27
Se-verus,
40. 8
Aulus
The
fullest descriptions of a
^
Roman
TertuUian,
;
De
Hist, xxxiil.
ii; Zonaras,
Annal.vii. 21
crov/n was
Juvenal, x. 38 sqq.
Mommsen
made
427)
but
cited
by
(v. 6. 5-7),
which the general wore on his head (Pliny, Nat. Hist, xxxiii. 127, 130, 137) with the golden crown which was held over him by a slave. The two crowns are clearly distinguished by Zonaras {l.c.), though he does not describe the shape of the golden crown. Mommsen himself mentions "a chaplet of oaken leaves in gold" as part of the insignia of the Roman kings (Roman History, London, 1894, i. 83). ^ Pliny, Nat. Hist, xxxiii. iii sq.; Servius, on Virgil, Eel. vi. 22, x. 27.
VII
199
face,
and
of
his idol
sacrificial victim.
As
the
by
crown
of oak leaves
oak consecrated
god was
by Romulus beside
a holy oak,
We
Capitoline Jupiter
a passage of
Ovid proves
that
it
was regarded
in exile
as the
Writing
on the
shores'
of the Black
Rome
to be
published there
it
Way
a
Above
quoth
I,
the
crown of oak
Is this,
leaves.
At
"
the
house of Jove?
For sure
to
my
so."*
The
and
in
Pau3anias,
ii.
2. 6
(with
my
;
note),
vii.
26, 11,
viii.
39. 6.
;
2 Pliny,
iii.
Nat.
10.
Hist. xii. 3
i.
Phaedrus,
iii.
17. i sqq.
Servius,
on
Virgil, Georg.
17.
sqq.
iii.
Livy,
i.
"
Ovid,
Tristia,
31 sqq.
'
Dio Cassius,
liii.
19.
200
lect.
more than
On
the
wearing a silver
Similarly at
acorns.^
oak
in Greece, the
for the
god
is
constantly thus
Thus we may
occasions
fairly
Roman
To
us moderns, for
whom
may
human from
the divine
appear impious.
But
it
ancients.
To
their thinking
gods and
men were
from a
akin, for
many
extra-
divinity,
and the
of a
man
probably seemed as
little
modern
Catholic.
The Romans
in particular were
masqueradall
ing as spirits
illustrious
the
men
Ovid,
Fasti,
\,
;
607
zqq., iv.
953
sq,
(Martial,
viii.
82. 7).
Two
statues
museum,
Sammlungen
klassischer Altertiimtr in
Rom^
i.
No. 6981.
i.
232
sqq,
L. R.
of the Greek
States,
i.
107
sq.
VII
201
and gold,
:
like
in chariots
through the
all
city
preceded
axes,
and attended by
;
the
pomp and
and when
its
way through
the crowded
into the
took
their seats
on ivory
them on the
no doubt to the
old,
by
Rome
was founded by
settlers
overlooking
Rome and
the Campagna.^
Hence
if
the
Roman
from
whom
set
Rome
may have
men, and
iEneas
Now the
is
that
Woodin
Rome
all
revealed
the
underworld,
Virgil,
who was an
the
line
Polybius,
vi.
53
sq.
As
i.
66
H.
582
sj.
202
of the
Silvii
SILVIUS
or
AND JULUS
as
lect.
Woods
A
as
it
Rome
both cases
as the
human
representative of the
king of the
name because
and that
in the forest,
means the
Little Jupiter.
The
From
this
Julus or Little
first
The
'
Am.
;
vi.
760
sqq.,
;
Livy,
i.
3.
6 sqq.
39
sqq.
Festus,
j.i/,
"
getitis
Romanae,
carnasensis, Andqult.
112, ed.
70 ; Diodorus Siculus, vii. 3^7 and 3 i, vol. ii. pp. noL. Dindorf (Teubner text) ; Joannes Lydus, De magistrati^us, i. 21. As to
Rom.
i.
name
cit.
W. H.
rSm. Mythologie,
ii.
574.
Lindsay, The Latin Language (Oxford, 1894), p. 250. According to Diodorus, the priesthood bestowed on Julus was the pontificate ; but the name Julus or Little
Jupiter suggests that the office was rather that of
living
Flamen Dialis, who was a sort of embodiment of Jupiter (see below, p. 215), and whose name of Dialis is derived from the same root as Julus. On the Julii and their relation to Vejovis, see R. H. Klausen, Aeneas und die Penaten, ii. 1059 sqq. I have to thank Mr. A. B. Cook for directing my attention to the Alban kings and their interesting legends.
See his
article,
xviii.
(1904), pp.
363
sq.
VII
THE JULII
preserve
a
203
may
spiritual
Alba Longa
as after-
Rome, when
That the
Alba Longa,
is
altar
at Bovillae, a colony
of
at the foot
of the Alban
hills.^
The
Caesars, the
most
illustrious family
of the Julian
name from
in
afterwards.
But
it
in ceding the
high-priesthood to their
rivals,
would seem
or
Woods by no means
Roman
in
to personate the
for
the
Remulus, or Amulius
a
by name, pretended to be
superior
god
his
own
of
Jupiter.
subjects,
To
'
C.I.L.
No.
2387
L. Preller, RSmiscAe Mythohgie,^ i. 263 sj. On s.-v. " Vesculi," p. 379, ed. C. O. Miiller ;
the sanctuary of Vejovis was on the saddle
i
429-448.
sq.)
At Rome
sq.
Ovid,
Fasti,
iii.
429
hill
is
as
the Great
down the
head
i.
On some Roman
with
oalc.
coins he
represented by a
youthful
beardless
crowned
ii.
See
E.
Babelon, Motmaies de la
Republique Romaim,
2 Festus,
s.'v.
552,
266, 529.
p.
" Csesar,"
57, ed. C.
O. MUUer.
Other
explanations of the
name
3 sq,).
204
THUNDERING KINGS
lect.
DIodorus
is
commanded
his soldiers to
drown
for he perished, he
struck storm.
by a thunderbolt
Swollen by the
rain, the
in flood
and
drowned
his palace.
is
But
when
the water
breeze,
you may
the
Greece and
to
Italy,
who,
down
modern
times,
to produce
rain
crops.
The
priestly
Numa
deserves
to
be noted that,
his
according to
Alban
of the
^
Roman
coll.
is
Dionysius
i.
i.
Chronic, bk.
ii.
pp.
112
sq.,
ed. L.
Zonaras, Annul,
xiv.
vii.
Aurelius
Metam.
in
Livy,
i.
3. 9.
tale of a city
submerged
616-618; rV., Fasti, iv. <o ; the Alban lake is still current in the
lands.
neighbourhood.
i.
200.
24. 6.
many
sq.
See
my
i.
note on Pausanias,
vii.
^ Pliny,
iii.
Nat. Hist.
;
ii.
140, xxviii. 13
Compare Livy,
20. 7
v.
Ovid, Fasti,
285-348
Plutarch,
Numa, 15
1-4.
vri
THUNDERING KINGS
in an
205
attempt to draw
down
Jupiter
in
the
form
of
lightning
from the
clouds.^
^neas
Roman
kings, vanished
from the
mound of
little
earth,
river
Romulus,
his
army
at the Goat's
city.
summer day
again.
behind.
saw him
Alban
birth
name of Quirinus, and to build him a temple on the spot. The temple was built, and the place was thenceforth known as the Quirinal hill.' If,
god under
the
'
ii.
140, xxviii. 14
vii. 6.
Livy,
i.
31, 8
Aurelius Victor,
De
viris
illustrious,
Zonaras, Annal.
i.
^ Livy,
i.
iii.
56
Dionysius
64 ; Servius, on Virgil, Am. i. 259 ; Aurelius Victor, Origo Only the last writer mentions the thunderstorm.
i.
Livy,
i.
16
ii.
Cicero, Delegihus,
1. 3
id.,
De
;
re fublica,
\.
16. 25,
ii.
10.
20
2
Ovid, Fasti,
ii.
sq.
56 and 63
Zonaras, Annal.
i.
vii.
Aurelius Victor,
De
viris illustribus,
Florus, Epitoma,
i.
16-18.
2o6
as
THUNDERING KINGS
B.
lect.
as
Mr. A.
Cook
has conjectured
and
seems to
name of the more than " the oak deified Romulus would mean no Thus the tradition would god," that is, Jupiter.
square perfectly with the other indications which have
led us to conclude that the kings both of
Alba and
Rome
stories
wont
might naturally be
supposed
same
tale
Such a
would be
Romulus,
all
the
more
if
the early
Romans shared
the widespread
in
That tempests
belief
are caused
by the
spirits
is
of the Araucanians of
Chili.
Not
a storm bursts
do
In the roar of
horses,
drums, and in
fire
artillery.^
Review,
xviii.
A. B. Cook, "Zeus,
sq. I.
Oak,"
Classical
(1904), pp.
368
^
J.
Chili
(London, 1809),
VII
KINGS AS RAIN-MAKERS
Thus
if
207
imitated
the
Rome
a
Jupiter as
leaves,
crown of oak
copied
him
in
his
character of a weather
And
if
they did
so,
it
is
many kings
on
At Rome
by means of a sacred
god who
elicits
flashing lightning
And who
so fitted to perform
god
.''
The
conclusion
we have reached
each of them,
as to the
all
kings of
the kings
Rome
of ancient Latium
we may
suppose,
For we
to
92
sq.
is
The
thunder
F.
240) ; and among them when parents who have lost a child within three months hear thunder, they go and dance on the grave, howling turn about (De St. Cricq, " Voyage du Perou au Bresil," Bulletin de la Socie'te de
Geographic,
vi., Paris,
1853,
p. 294.).
rumble of thunder.
Festus,
"Manalem
lapidem," pp.
2,
128, ed. C. O.
;
Servius, on 175; Fulgentius, "Expos, serm. antiq." s.v. "Manales lapides," Auctores Mythographi Latini, ed. Staveren (Leyden and Amsterdam, 1742), pp. 769 sq.
Virgil, Aen.
rite
with Jupiter
ii.
Elicius, see
O. Gilbert, Geschichte
154
Jy.
Aust, in
W.
H. Roscher's
657
sq.
As
to the
connection of Jupiter
with the rain-making ceremony [aquaelicium), the combined evidence of Petronius [Sat. 44.) and Tertullian {Apologeticus, 40) seems to me conclusive.
2o8
JUPITER
its
lect,
own
Jupiter, as
own Madonna
and
commonly
heights,
worshipped
on
high
places.
Wooded
of
leading
up to
Mary
" in
Virgil tells
glittered in
thickets,
us that the
his day,
hill
the haunt of
woodland
elves
These thickets
was
Juno
as well as to Jupiter
it
oak on the
Romulus
^
i.
and there
is
evidence that
hills
in early times
Ovid,
;
on
B.C.,
Faiti,
i.
637
i.
183
sjq.
Livy,
vii.
28. 4
sq.
Cicero,
De dm'maUmt,
See
45. loi
Solinus,
21.
the worship of the goddess of the hill appears to have been very ancient.
2. pp.
109
sq,
W. H.
Roscher,
rdm. Mylkokgiej
ii.
592
;
sq.
ii.
Livy,
i.
8. 5
Ovid, Fasti,
iii.
430
15.
' Virgil, *
Aen.
VII
209
spare
which
details
was afterwards
built.
I will
is
you the
one of them to
old grove ot
hill
which
must
call
your attention.
An
on
For, in the
first
tree
growing beside
all,
it
and
most
important of
fire
them
(^quercus, I
not
ilex).^
its
is
fact,
which
learned from
in
Rome,
all
the Latin
peoples
its
for
fire,
vestal
in the
fire in
Forum
god
Jupiter.
Indeed there
is
all
Aryan
with oak
wood
Cicero,
De
liivwatione,
i.
45. loi.
May 1900, pp. 161, 172; id., Aedes Vestae^ 14 (extract from the Nucma Antologia, 1st August 1900). Commendatore Boni thinks that the charred remains of the wood prove that the fire was extinguished,
^
G. Boni,
p.
it
fire
completely.
But
new
fire
i.
was
12.
annually
6),
lit
on the
first
of
March
old
(Ovid, Fastt,
fire
143
sq.
Macrobius, Saturn,
was
first
happens in such
2IO
LATUM
this in
JUPITER
known
lect.
to have
done
honour of
their chief
god Perkunas,
the
deity of thunder
According to some philologers the Perkunas means " the oak god," being very name
Zeus and
Jupiter.^
derived from
the
Rome
their
who had
the
his
above the
city
on the summit
the legendary
of
Alban
of the
Mountain.
Latinus,
ancestor
Latin kings.*
The
political
its
capital
till
Rome
from
ancient rival.
Apparently no temple,
on
this
mountain
as
the open
S.
tract, cap. v. 2)
air.*
His
on
this airy
1876),
p.
(Leipsic,
78
M.
H.
Hirt,
" Die Urheimat der Indogermanen," Itidogermaniscicn Forschurgai, i. P. Kretschmer, Ein/eitung in die Geschichte der griechiichen
J
sq.
p.
The
which Tarquin king of Rome, marked out for the solemn annual assembly See Dionysius Halicarn. Ant. Ram. iv. 49 ; A. Schwegler, of the Latin League.
last
Rdmische
Gexkichte,
i.
341
H. Nissen,
Italiscke
Landeskunde,
ii.
580.
The
VII
211
and bearing
in
the special consecration of the oak to Jupiter, but also the traditional oak crown of the Alban kings and the
may
We
know
that in antiquity
Mount
Algidus, an out-
Alban
hills,
sort
tribes
who belonged
and were
to
the
earliest days,
entitled to
But we should
forest of oaks.
err if
we
Theophrastus has
left
us a description
in the fourth
He
says
"
The
land of the
moist.
The
Passionist monastery, founded in 1777, by Cardinal Yorlc, the last of the Stuarts, has
now
Italy
been converted into a meteorological station and an inn (K. Baedeker, Central
and Rome^'
p.
400).
observed by
piety.
^
modern
i.
science on the
atmospheric phenomena should be same spot where they were worshipped by ancient
Livy.
31. 3.
Aen.
viii. 4.3),
xviii. 363).
The
tradition
as
Horace, Odes,
iii.
23. 9
iii.
sq., iv. 4.
;
* Pliny,
Nat. Hist.
69
57 sqq. ; compare id. i. 21. 5 sq. Dionysius Halicarn. Ant. Rom. v. 61.
As
to the
white bulla sacrificed at the great Latin festival and partaken of by the members of the League, see Arnobius, Ad-uersus Natimes, ii. 68 ; Dionysius Halicarn. Ant. Rom.
iv. 49.
Compare
Cicero,
De
Plancio,
vs..
23
Varro,
De
212
lect.
stem
of a Tyrrhenian
Pines and
call
firs
What
^
they
wooded with
oak,
myrtle,
and
the
luxuriant
laurels."
Thus
the
prospect
from
top
of
the
Alban
Mount
Rome must
different in
some
respects
from what
it is
The
in its eternal
much
as they
in
sunshine or chequered by
fever-stricken
spanned by
of Mirza, the
all
sides,
till
their varied
scarlet
who hurled his thunderbolts from above the The white steers which were here sacrificed clouds.
to
him
on the Capitol
at
Rome,^
bulls
they
cut
the
Thcophrastm,
Servius,
68
;
31
on
Virgil, Georg.
ii.
146
Portte, iv. 4.
VII
JUPITER
;
AND JUNO
would be
all
213
the closer
if,
mistletoe
as
and the
parallel
we have
Latins worshipped
When we
re-
member
and
Celtic people
spoke
community
in their
Europe.
Alban Mount.
goddess Juno,
He
as
had
his
here
at
under the
same
title,
Moneta,
Rome.^
As
we may suppose
his
it
Thus
oak
oak goddess
in the sacred
Dodona the oak Zeus was coupled with Dione, whose very name is only a dialectically different form of Juno * and so on the top of Mount Cithaeron, as we saw in the last lecture, the god was periodically
grove.
;
It is
probable,
250
sq.
"
Italic
morphological
speech (J, p. 6 note).
Aryan
H. Moulton, Tioo
See also Isaac Taylor, The Origin of the Aryans, pp. 192, 257
Philology^ (London, 1901), p. 26.
xlv. 16. i.
P. Giles,
Manual of Comfarati-ve
^
Livy,
xlii. 7. i,
Compare Dio
iii.
i.
The
temple
was dedicated
*
was doubtless
coll.
Strabo,
vii. 7.
35-37, pp. 43
sq., ed.
Blass
G.
236
W.
(Leipsic,
1875). PP- 17
'?
214
though
it
lect.
by
all
month midsummer
month of June.^
pontiffs
Now
on the
first
of June the
Roman
in
performed certain
rites in
nymph of
the grove, by
name Carna,
She was
to be a coy huntress
who gave
suitors in the
Janus.
Some took
is,
and
as
which
is
known
to
have been once covered with oak woods,^ she may, like
Egeria, have been an oak
nymph.
shall
Further, Janus or
see
later
Dianus, and
originally
Diana, as
we
on,
were
whom
^
W. H.
59 X sqq.
64
u.
ram.
Myth.
ii.
575
sq.,
i.
13
21. The month of June was variously known in different parts of Latium as Junmi, Junonius, and yunonalis. See Ovid, Fasti, vi. 59-63 ; Macrobius, Sat. i. 12, 30 ; Festus, p. 103, ed. C. O. Mailer. The two latter forms seem to render the derivation of Junius from Juno quite certain.
2
ii.
Ovid,
fam,
vi.
101-168
Macrobius, &i.
i.
12.
31-33
TataWa'a,
verborum,
Ad Natiimcs,
p.
by Nonnus,
De varia
significatione
390, ed.
Tacitus, Annals,
iv.
65.
The
;
Gate of the
hills (Pliny,
Oak Grove,"
Nat.
Hist. xvi.
and close
Oak Grove
nymphs
on
Varro,
De
These nymphs
i.
are represented
99
sq.).
VII
215
function.
of June
this
view
first
for in
is
some
parts of
Europe
precisely the
same custom
earlier,
May.^
of June
May
Romans
celebrated the
commonly
celebrated
the
corresponding marriage of
may
suppose
that
under
the
performed
over
and
Dialis
was the
priest
of Jove
image of Jupiter, a
In earlier times
sky god.*
'
Ovid, Fasti,
vi.
129-168.
The
* Plutarch, ^aiest.
i.
201;
F. B.
Jevons, Plutarch's
Romam
11 56 sqq.
2i6
lect.
sentative of Jupiter,
and
as at
the vine
god Dionysus.
Even
if the office
it
of Flamen
appears to have
time.
The same
sort of duplication,
when
in
supreme god
of the
Silvii
lightning.
itself,
And
member of the Julian house, the first Emperor of Rome, was deified in his lifetime under the
another
title
Numa,
first
burdensome
The
may
be
substantially
correct
priestly
for
analogy
Cicero, Philippics,
ii.
43.
lo
Dio
Cassius,
xliv. 6.
xviii.
'
The
i.
Mr. A.
B.
Cook
(Classical
Review,
371).
Livy,
20.
1 sj.
vii
AS JUPirER
and
too
AND JUNO
to
217
permanently
harassing
incongruous
be
holder of the
office
temper
and
or his religious duties. Hence we may take it as probable that the fighting kings of Rome, tired of parading as Jupiter and of observing all
tastes, either his civil
relegate
these pious
mummeries
crosier at
home
Roman sword
Among
the cere-
that
Numa
a reminiscence of a time
when
divine bridegroom
and
as
we have
seen
reason
to
Roman
expressly said
their
at
oak
presumption that
periodically
Rome
ceremony was
down
of
Rome
21
to quicken the
lect.
magic.
we
Roman was
vine
fathers
In
dis-
forests
appeared, yet
on many
a village green
and
in
many
May
Day.
and water.
But there
is
we must
of some
This practice
is
sons of the
fire
god by
me
to this conclusion
as follows.
Servius TuUius.
Ocrisia, a
It is said
as usual cakes
Taking
for a sign
that her
lie
VII
BORN OF THE
beside the hearth.
FIRE
orders were
spirit
219
obeyed
fire,
:
down
in
Her
god or
of the
and
king of Rome,
who was
birth
god.
His
noon
from the
fire
was attested
in his
the
king's palace.^
This story, as
a Vestal Virgin
fire in
Now in Promathion's
History of Italy,
Alba a flame of a
many
days.
by
this
and
instead.
The hand-
The
In
;
Plutarch,
Dc
Ovid, Fasti,
^
vi.
iv. i sq.
i.
Hist.
39;
ii.
683
A. Schwegler, RSmischc
Geschichte,
71
220
this
lect.
as
is
in
TuUius,
king of
plain
the
both a slave
his slave.^
Howsuspect
ever,
when we compare
we may
it
is
he
days
At
and
all
Roman
of the
fire.
Similarly,
the
It
his
as she
by the hearth.
by
to
draw water.
In after
priate
When
an
infidel
crowd refused
to
believe that he
father,
with a flame of
More
'
than
this,
Alban dynasty
;
for
76
sq.
Livy,
i.
sq.
Plutarch, Romulus,
vii. i
Justin,
vii.
xliii. 2.
1-3.
Servius,
on
Virgil,
Aen.
678.
VII
BORN OF THE
FIRE
221
named Amata
title
the
regular
bestowed on a Vestal
fully
which cannot be
show
that the
fire
god.
Moreover,
fire is
As
the same
In short,
kings appear to
fire
god by Vestal
their
who
the
That
belief
term of
:
office
the bride
must
And
the difficulty
of motherhood
allowing a
is
easily
man
to masquerade as a
god
at the sacred
marriage, just as in
as
Egypt the king disguised himself Thus the god when he wedded the queen.
Virgil, Aen.
vii.
i.
343.
I2.
Aulus Gellius,
14 and 19.
Compare L.
ii.
161, 344.
after
Lavinium, the
city
named
See Servius, on
Virgil, Aen.
^
Macrobius, Saturn,
iii.
4.
1 1.
Virgil, Aen.
ii.
* Ibid.
222
people
in the
MOTHER VESTA
who
believe that a
lect.
incarnate
may
conceive
Under
demand
for kings
Yet
down
to the
their
times
in
the
;
character of Vesta
herself,
We may surmise
in Attica.
said to
have been
Athena
earth
is
devised to save
the
The
it
relation
of interest, and
might dwell on
I
much
longer
must hurry
of
the
on.
some evidence
Vestal Virgins.
among
the Celts, as
among
We
know from
fires
own
'
country perpetual
a
were kept up
the
temple of
Virgil,
goddess
i.
whom
Ovid,
the
iv.
Romans
828
identified with
Henzen, Acta fratrum 498 ; ; Ar'ualium, pp. 124, 147 ; H. Dessau, Inscriptiones Latinae Selectae, Nos. 5047, 5048. Ennius represented Vesta as the mother of Saturn and Titan. See Lactantius,
Georg.
Fasti,
G.
Divin,
^ V.
Inst.
i.
14.
iii.
Apollodorus,
sq.
j
14. 5
Schol. on
Homer,
Iliad,
ii.
547
J. Tzetzes, Chiliades,
669
Augustine,
De
VII
BRIGITS FIRE
223
been Brigit.
that Brigit
smiths.^
Now,
nuns of
St.
also called,
tended a
perpetual holy
fire
monasteries under
down Henry
to
the
;
suppression
of the
VIII.
doubt that
in
her character of a
fire
nineteen in number.
fire
and on
the
twentieth evening
the
last
nun,
having heaped
take charge of
to you."
wood on the fire, used to say, " Brigit, for this night belongs your own fire
;
She
consumed.
Like the
Rome
in the old
circular
Brigit burned
within a
enclosure
made of
foot
might
set
inside
fire
the
fence.
it
or to blow
it
bellows,
breath.''
with
The
Csaar
vi. 17),
was
J. Ireland^
^
Rhys,
i.
y^-yj
P.
W.
260
translated
It
is
by
Thomas Wright;
W.
of Ireland,
i.
334
sq.
said that
224
Similarly
it is
SACRED FIRES
said that the
lect.
with their
hearth
his
:
of the domestic
fire
a
;
Brahman
^
is
forbidden to blow a
with
mouth
and among
over their
wear a
sacred
veil
fire
lips lest
At Arkon,
might enter
it,
in
it
As
often as he needed to
door
he should taint
air.*
fire
common
show
in the island of
Sein),
oracle of a
Gallic deity
raise
by nine virgin
priestesses.
They
could
animals
they
pleased
fire,
a perpetual holy
History^ p. 27).
Mr.
S.
as a fable based
employed
195-203).
virgin
priestesses
To me
fire.
{Cultes, Mythes, et Religions, i. (Paris, 1905), pp. the nuns of St. Brigit seem to be most probably the successors
Roman
is
That
id.,
certain, but
See
Lampridius, Alexander
sq.
Se-verus,
60
Vopiscus,
44
Numerianus, 14
Prof.
heilige
Feuer
I.
bei
(1900),
p.
Laivs of Manu,
iv.
53, translated by
G. BUhler.
Martin
Haug, Essays
p.
and
3.
Religion
243, note
i.
15) the
of the mouth-
priests in Cappadocia.
xiv. p.
(p.
393
of Elton's translation).
VII
IN IRELAND
Kilmainham, and Inishmurray.^
fires
225
We
may
of the perpetual
burned
in
fires
honour of Brigit.
is
The view
that Brigit
was
a fire goddess
at that season
by
seem to prove
of
of the crops
as well as
fire.^
was
so, it is
every year to
cattle.^
Brigit, like
Vesta,
for
at
Kildare
her
Christian
namesake,
under an oak
and gave
its
which existed
to the spot
;
till
name
for Kildare
Cill-dara,
tradition of the
oak
Nor Saxon
That oak of Saint Bride, which nor Devil nor Dane nor Dutchman could rend from her fane!'
may
and
Highlands and Islands of Scotland (fiWt%o-vi, 1902), pp. 247 sj.; J. Train, Historical Statistical Account of the Isle of Man (Douglas, 1845), ii. 116.
3 *
5
Ovid, Fasti,
iv.
629-672, 731-782.
Douglas Hyde,
1899),
p.
158.
p.
(1879-1880),
193.
226
lect.
was
Rome, with
the
wood of the
sacred tree.
We
aries.
may The
by
in
St.
oak groves
saint
his
and and
Derry the
spared
trees
strictly
enjoined
successors to
do the same.
lived as an exile
swept
his
isle
home of
gave expression to the yearning in passionate verses which have come down to us
That
For
spot
is
:
For
and purity
lend.
of bright angels that circle it round. Protecting its borders from end to end.
the hosts
The dearest of any on Erin's ground. For its peace and its beauty I gave
it
my
love ;
Each leaf of the oaks around Derry is founa To be crowded with angels from heaven above.
my
little
oak grove.
little cell.
and my own
Send death
and defend
thee well?-
saint's last
fire
home
been
among
sacred
has
in
statelier rites
line.
and
more
Incas
The
Douglas Hyde,
169-171.
VII
227
of Peru,
from
Midsummer Day.
They kindled
But
it
if
made
new
fire
it
friction of
two
sticks
and they
looked on
do
this, for
own hand.
in
The
-
sacred
fire,
and
also
it
in
great
who
guarded
evil
and
it
was an
augury
they suffered
as the
it
to
go
out.
These virgins
were regarded
bound
to perpetual celibacy.
to
them proved
unfaithful
her
this
Rome,
a reluctance to
shed royal
for
all
men.
fire,
and make
the clothes
worn by
Sun
at his
and
his
family
All
the
down
silver, just as in
the temple of
228
lect. vii
to
be
his
And
its
and cobs,
and crooks of
and lambs.^
The
analogy of
argument
lecture
;
this
the sun,
may
not the
Roman
brides of the
'
fire ?
la
Garcilasso de
the
Yncas, Part
ii.
i.
bk.
iv.
chaps.
20-22
pp.
292-299,
vol.
pp.
155-164, Marlcham's
;
id.. p. 1 34 (Markham*8 translation) of Peru, pp. 85 sq. (Markham's translation); Acosta, of the Indies, bk. v. ch. 15 (vol. ii. pp. 331-333,
Hakluyt
Society).
LECTURE
king's daughter
parallels
VIII
African paternity of wives' Sons of kings go abroad and country Succession kingdom through marriage with widowEvidence of female kinship among European peoples Roman of plebeian indigenous AboliRome revolution Attempt of kingship
-IndifFerence to
kings
reign in their
to
late
king's
kings
at
or
race
tion
patrician
of Tarquin
male
line
Roman
the
Proud
to
alter
succession
partly
from female to
partly
sovereignty
hereditary,
Possession
princess and of
crown determined by
athletic
Flight at
Rome.
In the
last lecture I
ing that the early Latin kings personated the great god
Jupiter and
to
make
went
fertility
and
lastly, that
of the
fire
fire
god by Vestal
Virgins,
the
god's wives.
But we have
succession to the
still
to ask.
What
kingdom among
lists
We
possess
two
professedly complete.
One
the
list
is
the
list
of the kings of
If
is
229
230
lect.
we
the throne.''
But
this list, if it
is
not, as
Niebuhr held,
ance of an
elastic
Yet
it
would be
In early
is
gap deliberately
foisted in
by
later annalists.
The
unthe
Even
not of
;
itself
sufficient
I
forgery
for, as
shall
show
explicable
by
a rule of descent
prevailed in
many
Rome.
that their
see Livy,
i.
For the
list
of the
Alban kings
;
Ovid, Fasti,
i.
;
iv.
39-56
Metam.
xiv.
i.
609
Chronic, bk.
vol.
Siculus,
Eusebius, 70 sj. i. coll. 273, 275, 285, 287, 289, 291, ed. A. Schoene j Diodorus L. Dindorf ; Sextus Aurelius Victor, Origogentis Rmumae, 17-19 j
sqq.
1.
Zonaras, Annates,
"
vii.
G. Niebuhr, History of Rome, i. 205-207 ; A. Schwegler, Rimische Geschichte, i. 339, 342-345. Hovcever, Niebuhr admits that some of the names may have been taken from older legends. ' H. M. Stanley, Through the Dark Continent (London, 1878), i. 380 C. T. ; Wilson and R. W. Felkin, Uganda and the Egyptian Sudan (London, 1882), i. 197 ; Fr. Stuhlmann, Mit Emin Pascha ins Herz von AJrika (Berlin, X894), pp. 192 sq, ; Roscoe, " Further Notes on the Manners and Customs of the Baganda," Journal
See B.
J.
of the Anthropological Institute, xxxii. (1902), p. 25, with Johnston, The Uganda Protectorate, ii. 681 jy.
plates
i.
and
ii. ;
Sir
Harry
VIII
THE
and
that
ROMAN KINGS
some
general
features
231
of
the
genuine,
may have
no
survived
memory of
into
way
can
written
either
But
dependence
their
is
be placed
or
reigns,
on
the
which
his
pre-
When we come
are
to the
list
of the
still
Roman
slippery
in
all
kings
we
on much
firmer,
though
ground.
eight kings
five last
of them,
at
sit
events,
we can
in its
main
Now
king
it is
very
remarkable
that
said
though
to
the
first
of Rome,
Romulus,
is
repre-
line,
Roman
them.^
the throne.
Yet
On
after
Numa
Pompilius,
TuUus
Hostilius,
14).
left
See A. Schwegler, RSmische Geschichte, i. 579 sq. According to one account, Romulus had a son and daughter (Plutarch, Romulus, Some held that Numa had four sons (Plutarch, Numa, 2i). Ancus Marcius
i.
35.
i,
i.
40
iii.
72
sq., iv.
34. 3).
left
two
46
Dionysius Halicarn.
sq., iv.
28).
232
his
father,'
lect.
elder Tarquin,
either foreigners or of
and was
To
put
in
Latium
would seem
certain rules
and
female
kinship.
to
Exogamy
is
the
rule which
obliges a
from
'
his
man own
ii.
marry a woman of a
different clan
heena marriage
De
iii.
re
pMica,
iii.
i8.
;
33
Livy,
i.
32. i
76. 5,
35. 3,
^
36. z
Plutarch,
Numa, 21.
j i.
Numa
and
1,
Tarquin the Proud married TuUia, the daughter of Servius TuUius (Livy,
i.
42.
46. 5).
^
Numa
was
a Sabine
ii.
i.
18
Plutarch,
Numa,
i.
Dionysius
account,
58).
common
39. 5
;
Ocrisia, a
iv.
Dionysius
he was an
by
a
Rome
changing
name, obtained
in a
the
kingdom.
This was
stated
the
Emperor Claudius
speech
on
p.
bronze
342.
The
Emperor was an authority on Etruscan history, for he composed on the subject in twenty books (Suetonius, Claudius, 42). The
least
Greek work
by a painting
historical, or at
Cjeles
in
is
vouched
for
1857
in an Etruscan
tomb
at
Vulci
(G. Dennis,
Cities
and
Cemeteries
elder
of Etruria,' ii. 506 ly.). Lastly, Tarquin the Tarquin, who was an Etruscan from Tarquinii (Livy,
19 sq., 34 sq.). The foreign birth of their kings themselves. See the speech put in the mouth of the
34
Cicero,
De
re fuhlica,
ii.
Romans
i.
Tarquin by Livy,
[loc. cit.).
Emperor
Claudius
VIII
233
leave the
and
is
live
people
relationship
women
Latins,
among
the ancient
somewhat
follows.
The
political
and
religious
fire
centre of each
community would be
be a
the perpetual
man of
another
kingdom with
The
at
children
whom
the daughters
would remain
home
the sons,
kings or commoners.
Of
the daughters
who
stayed at
home, some or
all
would be dedicated
as Vestal Virgins
on
in a
features in the
history
tell
kings.
Thus
the
legends which
^
how
is
of
two
sorts
Deega
or
Beena
according
F.
as
come
to live
with her
in or near the
(J.
M'Lennan,
(London, 1886),
loi).
234
mothers
FOREIGN KINGS
and
divine
fathers
lect.
at
least
become
more
intelligible.
For stripped of
and
their fabulous
element
is
unknown
more
this
uncertainty as to fatherhood
is
easily
makes
it
all-
important.
If
among
the
Latins
the
women of
royal blood
always stayed at
home and
men of another stock, and often of another country, who reigned as kings in virtue of their marriage with a native princess, we can understand not only why foreigners wore the crown at Rome, but also why
foreign names occur in the
list
reckoned only
mother
is
is
through
the
father
girls
felt
to uniting
birth,
men of humble
even
men
is
What
is
really matters
supposed to depend,
efficient
form,
and for
this
purpose
it is
and mentally
fit,
Thus
of
social
stage
evolution
are
deemed of
vital
VIII
KINGSHIP IN ASHANTEE
much
the
so.
235
importance.
divine descent, so
essential that
but
it
is
not
they should be
The
hypothesis which
we have been
we can show
led to frame of
confirmed by analogy
if
that elsewhere,
a matter of indifference
nay, that
men who
this
is
and be
Now
West
Africa.
Thus
in Ashantee,
own
to marry
whom
whom
order that
he begets
It
may
than
their
subjects.
may
the king's
own
son,
and
failing a son, to
But
in the
Fantee
So
little
regard
is
of
their kings.^
civilisation as
high
state,
T. E. Bowdich, Mission Jrom Cape Coast Castle to Ashantee, New Edition (London, 1873), pp. 185, 204 sq. ; A. B. Ellis, The Tshi-speaking Peoples of the Gold
Coast, pp. 287,
297
sq.
id..
Coast, p. 187.
236
KINGSHIP IN
dawn of history.
UGANDA
lect.
at
the
For
many husbands
as they
them
Yet
women
bear children.^
may
be explained
if
we
it still
For
and of his
sisters,
are
allowed
in
of regal port.
line
the
male
in
other words,
when
by
mother and
We
may
J.
Roscoe, " Further Notes on the Manners and Customs ot the Baganda,"
Institute^ xxxii.
yownalofthe Anthropological
VIII
KINGSHIP IN
LOANGO
till
237
Uganda
on the
same time
king's
as the prohibition
sisters.
of child-bearing
laid
mother and
;
got rid of
existing rivals
born.
strongly indicated by
the rule that the kings and the rest of the royal family
all
the
In
line,
Loango
is
and here
and
These husbands
and
princesses,
for princes
who
are very
a ruling caste,
may
is
The
is
lot
of a prince consort
When
drive
he
is
preceded by guards
the road where he
who
is
ill
away
If in
women from
to pass.
he should by
eyes on a
woman, the princess may have his head chopped off, and commonly exercises, or used to
This sort of libertinism, sustained
by power, often
carries
women
so
much dreaded
C. T. Wilson and R.
i.
W.
iSSz),
^ J.
200
J.
Roscoe,
op. cit. p.
Roscoe,
27, 62.
238
as their anger.
KINGSHIP IN GREECE
lect.
in general
No
embarrassed
creditors
men
seek
it
as
and enemies.
man
may
is
in time be chosen
for in
Loango
it
is
the crown
little
slave.
At Athens, as at Rome, we find traces of the same mode of succession to the crown by marriage with a
royal princess
;
for
shall
am
home
male
among
it
kingdoms.
Now this
both
in ancient
from
was a custom
579
sq.
Proyart's " History of Loango," in Pinkerton's Voyages and Tra-neU, xvi. 570, KUste, i. 197 sqq. The ; A. Bastian, Die deutsche Expedition an der Loango
2. 6.
VIII
KINGSHIP IN GREECE
239
practised
in
by more than one branch of the Aryan stock Europe. I have to thank my friend Mr. H. M.
for reminding
Chadwick
Informing
me
me
Take,
for
^acus himself
His son
Tela-
in his turn,
migrated to Cyprus,
wedded
^acus, quitted
his
native
Of Achilles,
we
The
the a
tradition seems to
show
son
Achilles
followed
in
custom of
foreign
his
family in
land.
His
Neoptolemus
after
to Epirus,
where
Pausanias,
ii,
29. 4.
iv.
Diodorus Siculus,
72. 7.
According to ApoUodorus
(iii.
J.
Tzetzes, Sciol.
iii.
m LyapAna, 450.
13. i.
ApoUodorus, ApoUodorus,
Pausanias,
i.
13. 8
sq.
;
1 1. 1
240
KINGSHIP IN GREECE
in iEtolia, but he
lect.
Calydon
king's daughter.^
in Italy,
of
his
kingdom.^
As
another
whose
celebrating.
Greece,
won Hippodamia,
Pisa, in the
famous chariot
and succeeded
his
father-in law
on the throne.^
and
remain
in Pisa, but
;
became king
over that
country.*
the old
lyric
poets,
Agamemnon
the
elder
at
Various
^
reasons
i.
are
assigned
by ancient Greek
510
ApoUodorus,
8. 5.
;
Antoninus
Liberalis, Transform. 37
so.,
sq.
Com-
Diodorus Siculus,
Thucydides,
iv.
73
Servius,
on
Virgil, Gecrg.
7.
* ' '
i.
Strabo,
viii. 6.
19.
ApoUodorus,
Schol.
iii.
lo. 8.
Orestes,
on Euripides,
46
Pindar, Pyth.
xi.
31
sq.
Pausanias,
iii.
19. 6.
viii
FOREIGN KINGS
is
241
A common
for
one
murder.
land,
fled his
own
no reason
at all
why he
another.
We
may
it
to account for so
many
who
kingdom.
being collected by
The
Sweden
is
Mr. Chadwick
present.
shall
Thus
it
would
some Aryan
it
women and
not
men
a
as
kingdom
on
man
common
how
may
Where
practices
and ideas of
is
it
is
merely an appanage of
marriage with a
woman
The
old
view of
242
MARRIAGE WITH
lect.
mouth of Hermutrude,
is all
more
significant because, as
we
reflects
the
actual
practice
nay (and
this
is
yet truer),
at
kingdom with
herself.
^
Thus her
Wherever
a custom of this
the
man may
This
clearly acquire
kingdom
widow
as the
what
-Slgisthus
in
Denmark
all
three
on the throne.^
The tame
submission of
regarded the
lawful
assassins, in spite
of their crimes,
as the
occupants
Gyges
widow,
Nor was
The
her
'
wife of
his life
with
paramour
and
though
her
husband
(p.
iv. p.
126 of
The
story of
Hamlet (Amleth)
in the third
Hamlet
form by Saxo Grammaticus Mr. H. M. Chadwick tells me that between legend and history. Hence the main
is
told in a striking
may
be correct.
'
Herodotus,
i.
7-13.
VIII
243
recovered from the dose of poison which she administered to him, he died soon afterwards, and the conspirator married the
to the throne,,^
These
and the
For she
is
Semiramis type,
lovers to death
;
attire
and put
all
her
who was
far
treated
by
more powerful
as
the
king,
would
confers
the queen
who
that
Herodotus
twenty-two
was wrong
the
When
Emma,
the
widow of
his
into exile.
The
Emma
iii.
Nicolaus Damascenus,
380.
xii.
Mailer,
2
Athenaeus,
;
11, pp.
iv. 3 1
Joannes Lydus,
ix.
i.
De
;
maghtratihus,
515 f-516 b; ApoUodorus, ii. 6. 3 ; Diodonis Siculus, iii. 64 ; Lucian, Dialogi deorum, xiii. 2 ;
646-649.
Ovid, Heroides,
'
55
7.
sjj.
Statius, Theb. n.
Herodotus,
244
THE KING'S
WIDOW
it is
lect.
Normandy, and
very doubt-
to be his bride.
cases
if,
as the
was an old
Danish custom
carried the
king's
widow
In
kingdom with
as a matter of right.
won
for
Among
Varini
it
the
new king
marry
his stepmother.
Thus
Hermigisil,
on
and
his
Radger to wed
ancestral
his
practice,
injunction
was
obeyed.^
and
West
Saxons, wedded
the
widow of
his
father
Ethelwulf.*
Such
we suppose that old Saxon Danish law gave the kingdom to him
late king's
who
^
married the
widow.
733-737.
'
am
indebted to
my
friend
Norman Conquest of England, i.' 410-41Z, Mr. Cliadwick both for the fact and for its
ii.
explanation.
Procopiun,
De
20
(vol.
p.
359
sq.
ii.
5.
102
compare
i.
27. 63.
in
Pertz's
Monumenta Germaniae
Historica,
451
VIII
FEMALE
KINSHIP
not from men,
is
245
To
women and
it
may be unknown
among the Aryans,^ and that even if faint traces of it may be met with elsewhere, the last place in the world where we should look for it would be Rome, the stronghold of the patriarchal family.
it is
To
facts
meet
this objection
necessary to point to
some
which appear to be
was unknown,
king of Athens,
Little
it
this
tradition if
were
of a
all
line.^
The
'
This
in subBtance the
view of Dr.
W.
E.
Household, pp.
den Indogermanen,"
Clearchus of
Soli,
quoted by Athenaeus,
ed.
xiii. 2, p.
555
;
John
of Antioch, In
ib.
C. MOUer,
iv.
id.,
547
Charax of Pcrgamus,
6 }o-66^
;
638;
'
J.
;
C/iiliades, v.
Suidas,
j.i/.
K4Kpo\j/
6. 7.
Philo JudauB,
Di
ii.
p.
Plutarch, TliemistocUs, 32
Clouds,
1371
165
sqq.
Compare Minucius
PolybiuB,
xii, 5.
246
kinship,
for
FEMALE KINSHIP
lect.
inherited
among them it was the daughters who property and who portioned out their brothers
Germans
in the time
in marriage.^
of Tacitus
deemed the
indeed,
tie
as close as that
more
sacred,
own
the
the
family.^
The
superiority thus
is
to
an
mark of
very
many
power
pass, not
to his nephews.^
it is
Amongst
the
Germans
true,
own
but
among
ihre
Strabo,
iii.
4. 18.
^ Tacitus,
Germania, 20.
A. B.
Ellis,
297
et
sq.
id..
The
Sir
H. H. Johnston,
British
471
origines
du mariage
de la famille
i.
(Geneva and
13 sqq.
* ^
W.
i.
194-227).
On
H. Zimmer supposes them to have been the pre-Celtic inhabitants Islands. See his paper " Das Mutterrecht der Pikten," Zeitschrift
VIII
IN EUROPE
the
247
through
time, in
them
kingdom was
Bcde
tells
certainly transmitted
women.
us that
down
to his
own
line.^
The
state-
amply confirmed by
list
historical evidence.
For
we
possess a
and
Now,
it is
in
son.
Further, if
we may judge by
Cymric, or
their
names,
men
of
Irish,
English
race.
The
among
words,
the Picts the royal family was exogamous, and that the
crown descended
in other
men of
in a prescribed
among
taken to imply .^
der Samgny-Stiftung fUr Rechtsgeschkkte, xv. (1894),
pp.
Romanistische Abtheilung,
209
^
sqq,
ii.
i.
7.
W.
i.
Z32-235
J.
F.
M'Lennan,
Studies in Ancient
H. Ziinmer,
loc. cit.
248
FEMALE KINSHIP
lect.
whom
For
in sepulchral inis
name of
name
of the father
given to
name by writing
is,
it
name
in
accordance with
initial.'^
Roman
usage,
merely indicated
by an
The
statement of
Theopompus,
that
among
through
their
mothers
in
their
fathers.
Yet apparently
combined with a
with
the
real
indifference to
fatherhood, and
indifference
dissolute
morals
which
that
implies.^
Lydians,
and the
similarity
confirms
the
common
origin.''
opinion, which
aside,
modern
historians
have
of
that
the
Etruscans were
Lydian
However
'
that
may
28Z-Z90,
be, in
(Stuttgart, 1877),
376
d e.
sq.
J. J.
Bachofen, Die
Sage
2 ^ *
xii.
14, p.
517
3.
20
iq.
5
Herodotus,
i.
94
Strabo, v. 2. 2
5
;
Tacitus, Annals,
iv. p.
Tertullian,
De
4.
spectaculis,
Festus, s.v.
"Turannos,"
i.
Paterculus,
i.
i.
4j
Justin,
7;
Valerius
Maximus,
all
ii.
67.
On
Halicarnassus held that the Etruscans were an indigenous Italian race, differing from
other Icnown peoples in language and customs {Ant. Rom. i. 26-30). On this much-vexed question, see K. O. MUUer, Die Etrusker, i. 65 sqq. ; G. Dennis, Cities and Cemeteries of Etruria^ i, pp. xxxiii. sqq.
VIII
IN EUROPE
among
that the
249
female kinship
bear in
the Latins,
we
shall
do well to
mind
among
the neighboura
ing
Etruscans,
who not
only exercised
if
powerful
influence
not three, of
her kings.
It
surprising if
among
family after
it
in all others.
For
it
is
essentially
conservative
clings to old
Thus
in
Uganda,
blood
as I
still
inherit
totems from
their
mothers,
So
the
Denmark and
Scandinavia,
as
we have
seen,
women
people.
become hereditary
common
in
and commoners
a dynasty
is
for
who have
imposed
p-
their rule
on
the
Normans did on
Chinese.
the
More
perhaps,
members of the
Such a concession
250
would be most
PLEBEIAN KINGS
likely to be
lect.
the functions
made where
civil,
and where
how to
might be glad to
spells,
common-
in other words,
But
are
if
we
Romulus and
Tatius,
who
more
came of
Roman men of
seems
race,
not
patrician,
families.^
Hence
it
indigenous
was
so, it
Roman
office
for
to leave an
of
" Let
H. Jordan, Die
VIII
PLEBEIAN KINGS
we
rule the people in peace
in war."
251
them
type.
Of
all
Numa
But not
model themselves on
the
to
pomps and
vanities
strong
will
They longed
to exchange the
and gloom of the temple or the sacred grove and the tumult of the
bounds,
battle-
Such
men
broke
and
when
they
on the
patricians,
it
This,
we may
meaning of the
put an end to
ruled by the
Rome.
It
still
it
it
to those
who had
long possessed
The
it
for centuries.
effect
was
at the
it
seems.
For the
first
two
men of
One of
system of
i.
Livy,
i.
56. 7
68.
252
female
kinship.
THE CONSULSHIP
The
other
consul,
lect.
L.
Tarquinius
These
facts
suggest
that
the
first
intention of the
to wrest
it
powers.
To
But
the revival of old rules which the growing power of the kings had contrived for a time to set aside in
practice.
afterwards
The legends of Romulus and Remus, and of Romulus and Tatius, may be real reminis;
and
the
lifelong, tenure
The same
thing
may
perhaps
at
their
responsible
who
held
office at
for
life,
but after-
years.*
At Rome, however,
i.
Livy,
i.
34. 2
sq.,
i.
38. i,
57. 6
iv.
64.
Mr. A. B. Cook the interesting suggestion that the institution of the double consulship was a revival of a double kingship. * Pausanias, iv. 5. 10 G. Gilbert, Bandbuch der griech. StaatsakerthSmer, i.^ ;
^ I
owe
to
122
jy.
viii
elective,
as the consulship.^
The
Rome, Tarquin
the
gave by
his ambitious
heightened by an attempt to
of the
himself
He
own
person
for he
had
who preceded
history
Servius Tullius
on the throne.
But
in
we
can trust
Roman
on
this point,
entirely ignored
his claim
through
women
as the son-in-law
of his pre-
decessor,
as
and
insisted only
on
male
line
And
he
kingdom
to one of
women
in the
sit
way
on the
own
sons,
magistrates
55. 12
;
who
74
first
called
;
praetors.
520
sqq.
Th.
fully
Mommsen,
RSmiscies Staatsrecht,
sqq.
indicated in
sq.).
i.
was a disputed point whether Tarquin the Proud was the son or grandson of See Livy, i, 46. 4 ; Dionysius Halicarn. u4nt, Rom. iv, 6 sq. Livy, i. 48. 2 ; Dionysius Halicarn. Aut. Rom. iv. 31 sq. and 46.
2 54
MONARCHIES
these was his sister's husband, the other
son.
lect.
One of
elder
was her
Lucius
Her younger
son,
the
famous
had nothing to
fear
from such
simpleton.^
may have
been
At
least
it is
a strange coincidence, if
is
man
who, under
heir,
and who
which he pushed
consul was
little
his uncle.
less
limited tenure.
It
Roman monarchy
an
succession which
was hereditary or
The
question implies
modes of
by no means
necessarily exists.
As
a matter of fact in
many
the
kingdom
determined by a com;
among
the
members of
the
And
De
as the chiefs
Livy,
2
j
i.
56
67-69, yy
Valerius Maximus,
of Brutus's father
vii. 3.
Aurelius Victor,
is
The murder
and brother
out before.
405-4.10.
recorded by Dionysius
The
VIII
255
wives
possible
may
be not
inconsiderable.
To
we
is
The
elected,
chief's sister in
dissatisfied
own
offspring.
When
who
^
is
own
still
son or
daughter."
Sometimes the
field
of choice
is
extended
further
by a
may
in a certain order.
Thus among
in
Angola the
elected
from three
families in rotation.^
is
And
ruled
is
two
families,
one of
whom
lives in
other in another.^
Among
chief
is
In
many
established
alternately
^ ;
regularity
from one to
second family
Many more
^
^
134
i^^.
D. Livingstone,
op, cit. p.
434.
H. Hecquard,
p.
1854),
104.
256
MONARCHIES
lect.
elected in rotation.
The
fall
principle of
primogeniture
on one who
For paternal
descent alone
may
take to wife a
woman
of the
lowest rank.
is
Among
family
is
the Igaras,
The capital and its district, both name of Idah, are always occupied by
Hence
at the death
of a king a double
On
their dependents,
homes
in
the forest,
On
new
by
their fore-
The king
is
generally elected
:
his
Sir
African
Society,
William MacGregor, "Lagos, Abeokuta, and the Miks." Journal of No. XII., July 1904, pp. 470 sj.
the
VIII
257
of their
number.^
Thus
the
all
Roman
itself
not of
The number
whom the king might be elected may large. And even if, as is possible, the
free to choose a
were
be mainit
as
we have
the the royal
was
essential
that
chosen
candidate
should
marry a
woman of
house,
who would
his
generally be
predecessor.
widow of
and
strict heredity
would be combined
would
furnish
the
it
link
between
the
two.
Under such
elective
a system, to put
This
is
just the
elective.
Rome
it
But
'
C. Partridge,
"The Burial
of his
me some details as to the election of the king in a letter dated He is Assistant District Commissioner in Southern Nigeria.
De
re publico,
ii.
Livy,
i.
17
Cicero,
17. 31.
258
lect.
we may
than an inference
Mommsen, that this was no more from the mode of electing the consuls.
were the dictator and the King
The
the kings
most
closely
pontiff.^
by
his
pre-
Now
if,
as
we have been
led
by marriage with
be his son-in-law.
to desig-
If he
would be made by
The
recommended
man
but
it
is
among
beauty
in
42
them
in
early
a
society physical
strength and
would hold
^
prominent
of the
v.
place.
We
As
to
the nomination
1. 4.
The
Staatsrecht^ ii.' 6-8 ; A. H. Greenidge, Roman J. Mr. Greenidge thinks that the king was regularly nominated
Mommsen
holds that
latter.
VIII
259
men of
as
of future kings.
Among
among
many
crown passed
sister,
but
man
to
We
man
to
are told
that
the
kingship,''
nor
is
this
incredible
is still
when
we remember
as a great
chiefs
regarded
distinction
their wives
and
can
hardly walk.
rich
Thus among
to an
the
CafFres,
chiefs
and
men
attain
To
be
rank
lounge
common folk cannot afford to eat and drink and as much as they would like to do.^ The Syrakoi in antiquity are reported to have bestowed the crown on the tallest man or on the man
with the longest head, in the
sense of the words.*
literal,
They seem
xliv.
41 {Fragmenta Historkorum
tallest,
463).
handsomest
;
man was
xii.
chosen king.
p.
20
Aristotle,
Athenaeus,
20,
566
c.
^
^
Zenobius, Cent.
J,
v. 25.
sq.
Compare D. Livingxi. 2. i.
Zenobius, Cent.
v.
25.
Strabo,
26o
lect.
to the
heads of their children in infancy for the sake of moulding them into the shape which they admired.^
reports are probably by no
the
to
Such
means fabulous,
Monbuttu
this
is
or Mang-bettou of central
day "
string
when the children of chiefs are young, wound round their heads, which are gradually
will allow
of the longest
The
Similarly
some
between boards
as a
mark of high
birth.*
by an
the
kingdom
tion
tradi-
the
games
set
locis et
at
Endymion, who
^
his
Hippocrates,
De
aere
a^uis (vol.
pp.
550
s^., ed.
Kiihn).
1898}, p. 95.
^
^
Captain
Guy
Burrows,
T/ie
(London, 1905) j D. W. of War of the United States on Indian Affairs (Newhaven, 1822), Appendix, p. 346 ; H. H. Schoolcraft, Indian Tribes, ii. 325 sq. R. C. Mayne, Four Tears in British Columbia, p. 277 ; G. M, Sproat, Scenes and Studies of Sa-vage Life, pp. 28-30 j H.
;
of the Missouri^ ch. 23, vol. ii. 327 sq. Harmon, quoted by Rev. J. Morse, Report to the Secretary
States,
i.
180.
VIII
261 of
kingdom.
The
races
is
perhaps
first
for
no
less
crown.
of
princesses
runner and
Icarius
at
who were offered in marriage to the won by the victor in the race.
Sparta
set
:
fleetest
Thus
her.
the
wooers of
his
daughter
Ulysses
His father-in-law
take
if
is
him to
that
up
his
abode in Sparta
which seems
show
inherited the
kingdom through
beautiful
:
daughter
noble
her
many
goal,
gained her
in marriage.^
Argos
said to have
who
reached them
traditions
first
had
first
choice of a wife.*
These
may
vailed
it
has
though
into a
in
practice
mere form or
pretence.^
^
Pausanias, v.
iii.
i,
4, vi. zo. 9.
iii,
^ Pausanias,
2
12. i,
ix.
20, 10^^.
Pindar, Pyth.
195 sqq.
Pausanias,
iii,
12. 2.
J.
r.
M'Lennan,
(London, 1886),
pp.
15
sq.,
181-
184.
More
262
CONTESTS FOR
for a bride
A BRIDE
may
lect.
be designed to try
their
In the great
is
arrows
target
through
beyond.
a revolving wheel, so as
to
hit the
After
successful,
and carried
among
of
skill.
the
occasionally observed
time."
among
In the Niebelungenlied
won
in three trials
Many
said
at last Gunther,
her.'
that
Sithon,
king
of the
Odomanti
in
many
15 iqq.
^
Mahabharata^ condensed into English by Romesch Dutt (London, 1898), pp. C. Oman, The Great Indian Epia, pp. 109 s^j. ; J. Mayne, Treatise on Hindu haw and Usage^ (Madras and London, J. D.
The Vikraminkadevacharita, edited by G. BUhler (Bombay, 1875), pp. 38-40; A. Holtzmann, Das Mahabharata und seine Theile, i. (Kiel, 1895), pp. 21
1883),
p.
56
'?
J- Jolly)
Reeht und
Sitte, pp.
50
sy. (in
Philologie),
'
tures
The Lay of the Niebelungs, translated by Alice Horton (London, 1898), AdvenVI. and VII.
VIII
men came
first fight
his
life
daughter must
the penalty of
defeat.
Thus he
But when
he set
failed,
One of them
slew the
Thus
in
it
girl,
and
an athletic contest.
for
surprise
therefore,
the
Roman
kings,
before
mode of
the
If
my
theory
correct,
Roman
for
the
purpose of
cattle to
be
Thus they did what in more we may suppose the King and Queen Now we of May were believed to do in days of old.
and multiply.
northern lands
May
by
vi.
of
May
contest, particularly
1
me
by Mr. A.
B. Cook, who has himself discussed the contest for the kingship. " The European Sky-god," Folk-lore, xv. (1904), pp. 376 sqq.
2
Above,
pp.
164
iq.
264
been a
relic
lect. viii
of
Such a
test
might reason-
order
to
ensure that no
capacitate
rites
him
for the
despatch of his
and military
and
prosperity of the
community were
as the
believed to depend.
A relic
Rome
in the
ceremony known
down
to
On
a sacrifice used to
when
it
King was
runner.
originally
race
for
an annual kingship,
At
and so on,
slain.
until he
In time a
man
annual race or
flight to the
it
seems
Ovid, Fasti,
ii.
685
sqq.
sjj.
sj.
; ;
Staats-vermaltung,
the Republic, pp.
m?
J. Marquardt,
RUmuche
323
W. Warde
327
LECTURE
The
King's Flight at
IX
Rome
kings
representatives of Saturn
deaths of
Roman
Saturn
killed
at
the
Saturnalia
and Jupiter
conclusions as to the
sented Jupiter or
Summary of He Janus
repreor
Violent
Human
king to death
The
at
Wood
King of Nemi.
In the
that at
last lecture
Rome
and conquered
man who
proving his
of
strength or speed.
the ceremony
Of
that contest
conjectured that
known
as the
a survival.
my
is
theory
is
King
a relic of a
office
awarded,
who
265
266
THE SATURNALIA
still
lect.
have
King
As
to this,
it
is
to
Roman
year,
Now,
when
to
the
seventeenth
makes
it
at or near the
so that
the last
month of
this
might be expected
to be celebrated in
On Roman
fell
on
my
is
correct.
with
all
that
we know of
to
similar festivals.
first,
For
their
a general
accorded
the
;
third,
the
On
1 5
j^y.
Dezobry,
Rome au
d'Auguste^
iii.
143
sqq.
IX
THE SATURNALIA
;
267
personated a goddess
analogy of these
held
good
for
ehd of
death
of hand he was allowed to run for his he showed a clean pair of heels to
petitors he
and that
if
his pursuers
and com-
was permitted to
theory in
all
live
its
Now
this
receives
most
From
that account
we
learn
that
down
to the beginning of
is,
down
nearly to
Roman
must
soldiers stationed
festival
among themselves
was dressed
in royal robes to
In that character he
his
of Saturn was
his
own
god
1
he personated.^
iii.
138
sqq^,
de S. Dasius,"
5-16.
AnaUcta Bollandiar.a, xvi. (1897), pp. Cumont, "Le roi des Saturnales,''
268
THE SATURNALIA
lect.
we have not merely the personation of the god Saturn by a man and the violent death of the man-god we have also a clear trace of
In this very notable custom
;
the
Sacred Marriage
in
human
Observe that
How
an
Italian
festival
of
sowing could
puzzle.
perceive
fall
in
midwinter
has
always been a
as
But the
that
in
difficulty
vanishes
soon
date
as
we
the
the
old
calendar
the
of
celebration
must
for in
have
Italy
been
the
not
December
but
February
is,
month of February
sowing.^
than that the god of the seed should hold his festival
at
that time
of the year.
And on
the principles of
season of sowing
the
marriage of
by the
In
marriage of
thetically
human
quickening
growth of the
seed.'
short,
At
the
all
the
Flight
on
twenty
fourth
of
Varro,
;
De
lingua Latina^
v.
64
12
Festus, s.v,
vi.
*'
Opima
vii.
O.
MUUer
19
;
'^
Augustine,
De
ci'vitate
ii.
Dei,
;
chapter 8,
TertuUian,
Palladius,
Ad Nationes,
De
re rustica,
11.
books
ii.
iii.
and
iv.
passim,
204
s^q.
IX
269
custom of
February
older
strongly
confirmed
by the
own
If I
am
is
thrown on
Roman monarchs
stress should not,
for,
are said to
com-
much
it
Still
is
is
said to
have
whom
he had offended
and further,
was a
festival
Saturnalia.
were
allowed to take
dressed
remarkable
in the attire
liberties.
They
up
as free
women
at all
of matrons and
maids, and in this guise they went forth from the city,
scoffed
and jeered
whom
among
wild
'
tree,
made
Livy,
i.
i.
16
ii.
Florus,
1.
16
sq.
205.
270
lect.
name appears
to
mean
either
for the
Romans called a wild fig tree a goat-fig {caprificus). Hence the day was called the JNonae CaproHnae, after The festival was not peculiar the animal or the tree.
Rome, but was held by women throughout Latium.^ It can hardly be dissociated from a custom which was They observed by ancient husbandmen at this season.
to
sought to
fertilise
of
fruit
fig tree.
The
practice appears to be
It
modern
Palladius
recommends the
;
June
Columella prefers
July.^
'
The
De
is
;
Varro,
lingua
i.
18
Plutarch, Romulus, 29
id.,
Camillus,
33
Macrobius, Saturn,
^ Aristotle,
11. 36-40.
Histor.
Anim.
v.
32,
p.
ii,
557
9
;
b,
ed.
Bekker
Theophrastus, Hist.
Con-vi-v.
vii.
Plant,
ii.
id.,
De
56
causis Plantaritm,
Plutarch, ^uaest.
;
2. 2
Palladius, iv.
Columella,
xi.
2.
Geoponica,
6,
x.
48.
As
to
i.
Greece see P. de Tournefort, Relation d'un voyage du Levant (Amsterdam, 1718), As to the process and its relation to the domestication and spread of the 130. Solms - Laubach, " Die Herkunft, Domestication und fig tree, see Graf zu
{_Ficus
ssu
1-106.
This
last
writer thinks that the operation was not practised by Italian husbandmen,
because
it is
But
weigh the express mention and recommendation of it by Palladius and Columella. Theophrastus, it is true, says that the process was not in use in Italy (^Hist. Plantarum, ii. 8. i), but he can scarcely have had exact information on the subject.
Caprificatio, as
it is
called,
is
still
it
seems to be unknown
Day, bunches of
figs
In northern Italy.
trees
IX
271
eiFected
by
insects
in the fruit
of the male
tree
female.-'
Thus
figs,
laden with
among
of the date-palm,
it
and
may
well
have
been regarded
as
Now
countries
the
fig
is
an important
article
of diet in
bordering
on the Mediterranean.
When
Sandanis the
from marching
to
the
Persians, he
represented
him
that there
quering
neither
the
inhabitants
barren
country
who
figs.^
An Arab comGod
swears
by these two
trees
*'
and the
olive, because
among
name
1902), p. 258).
The
Latin
fig tree
may
Similarly, the is a male who mates with the female tree. Messenians called the tree simply " he-goat " (Tp&yo^). See Pausanias, iv. 20. 1-3.
^ A. Engler, in V. Hehn's Kulturffianzen und Hausthiere'' (Berlin, 1902), p. 99. Professor H. Marshall Ward has Compare Graf zu Solms-Laubach, of, cit.
furnished
me with an
The
of the insects in the wild fig tree and their transference to the cultivated
Sometimes, instead of
planting wild
fig trees
fertilising
near cultivated
was
effected
See by the wind, which blew the insects from the male to the female trees. Aristotle, I.e. ; Theophrastus, De causis Plantarum, ii. 9 ; Pliny, Nat. Hist. xv. The suggestion that the festival of the seventh of Palladius, iv. 10. 28. 79-81
J
is
287).
i.
Herodotus,
71.
272
fruit trees
DEATH OF ROMULUS
they surpass
figs
all
lect.
relate that a
the rest.
They
his
basket of
Mohammed,
comrades do
Truly,
if I
would say
it
of
the
fig.'
Hence
it
a process
We
may
allowed to slave
women on
this
by homoeopathic magic.
association of the death of
The
festival
Romulus with
the
of the wild
fig tree
especially as
which
as
The
We
may
manner the
fig
Roman
king was
expected to
figs,
make
in
the
trees
and that
order to do so he
went through
^
Zamachschar,
cited
94
^
sqq.
Varro,
De
lingua Latina,
j
v.
54
Livy,
i.
4. 5
Ovid, Fasti,
;
ii.
411
sj.
Pliny,
on
Virgil, Aen.
90
iii.
58 ; Plutarch, Romulus, 4 ; id., Stuaest. Rem. 57 ; AH the Roman writers speak of the tree 71. 5.
xiii.
;
MuUer
Tacitus, Annals,
not a wild
fig {caprificus),
it
as a
wild
IX
273
efficacious
The ceremony
well have been
fruits.
may
and
repeated for
many
different crops
If the
why
should
Rome
have
We
have
still
to ask,
Why
his death
The problem
has
the
wider question
been
Why
has
That question
later on.
I shall
endeavour
answer a
little
Here
wiU only
man
by
Lavinium
whom
he had
knives
altar.^
sacrificial
and
spits
The
that
occasion and
manner of
his
death
sacrifice
suggest
rather
the slaughter
may
have been a
than an assassination.
that he was
murdered
I sq.
;
'
Livy,
i.
14.
Dionysius Halicam.
Ant. Rom.
ii.
52.
Plutarch,
Romulus, 23.
274
lect.
Ancus Marcius.^
that
later kings.
last
Numa,
Plutarch observes
For of the
five
who
and of the
remaining four not one died a natural death, for three of them were assassinated and
TuUus
Hostilius was
consumed by thunderbolts."
Ancus Marcius,
as
well
as
No
this
by the hand of an assassin. other ancient historian, so far as I know, records of Ancus Marcius, though one of them says that
*
slain
by two murderers
whom
end
the
in circumstances which, as
first
Cook was
hood of Diana
hand.
Nemi.
He
and
was
it
slain.
iii.
35
Zonaras, AnnaUs,
sq.
vii.
6.
As
to his
204
Numa,
22.
on the righteous
visitation of
Aurelius Victor,
Livy,
i. i.
De
viris illustribm, v. 5.
iii.
40
73.
i.
48 J Dionysius Halicarn, Ant. Rom. iv. 38 sq. ; Solinus, Mr, A. B. Cook, in Classical Review, xvi. (1902), p. 380, note 3.
Livy,
25,
See
IX
ORDEAL OF BATTLE
a
275
mortal
combat
if
among
down
of
claim to
the
kingdom
;
for
Umbrians
throat was
his cause
his adversary's
cavil.^
A parallel
furnished
the
by
West
When
king of the
sacred
grove.
Here,
encouraged by one of
his
ministers, he
I
must
who
present them-
In England
down
similar
custom in
tion of a king or
we had a relic of a the champion who at the coronaqueen threw down his glove and
all
king's
first
457.
tliis
In
x. 70 ; Fragmenta Historicorum Compare H. Jordan, Die KiSnige im alten Italkn his last work Jordan argues that the Umbrian
light,
on the happy
among the
ancient Latins,
am
From
Folk-lore Society.
out and sending
W. Thomas
me
276
lect.
royalty of forms
that
may
be traced back to
barbarous antiquity.
Pepys
in his
Diary describes
"
as
mony of
Second.
He
;
says,
And many
fine
ceremonies there
my Lord
But, above
Duke
of
dinner-time, and
bringing up
(Dymock)
him.
the King's
Champion,
in
armour on
And
Herald proclaims
'
That
if
Champion
that
would
fight with
him
'
down
his gauntlet,
King's table.
To
which when he
is
of
off,
^
we have
seen reason to
Roman
only
god
of the seed.
The
Did they do
so simultaneously or successively
1 Memoirs of Samuel Pepys, edited by Richard, Lord Braybrooke, Second Edition (London, 1828), i. 193 sq. (under April 23rd, 1661).
IX
277
and Saturn
The documents
at
our disposal
definitely.
was an
god than
Cronus appears
deities
of a ruder
invading race,
of Greece and
from the
forests
of central Europe,
their
If
may
However,
to allow
have
a
said,
the evidence
decision
in
is
too scanty
of
positive
matter
of so
much
obscurity.
propose
now
to recapitulate
the
conclusions
to
and drawing
278
PRIMITIVE MAGIC
lect.
them on
We
of nature and
in
is
our power
commonly arrogated
in
to
themselves
functions
which
the
present
state
The
illusion has
namely,
the
marvellous
machine revolving
with
not the very hour, when they wLll bring round the
fiilfil-
ment of
his
fears.
The
rather
of cycles,
He
foresees them,
own
will,
of his enemies.
Thus
the
they
lie
far
in a
mystery
penetrate,
:
appear to
man
to
lie
he fancies he can
all
manner of
the
evil
to
his
foes.
In time
:
of
this belief
he
IX
EVOLUTION OF KINGS
is
is
279
which he
The
unattainable
good,
the
inevitable
are
now
ascribed by
him
whose
favour
is
joy and
whose anger
is
by the
priest.
At
this stage
of thought the
many in number and often discordant in characwho partake of the nature and even of the frailty of
their
man, though
life
might
is
far exceeds
their
clear-cut
which, according
it,
men look on
their
gods
as
it
to be
number who
surpass their
Incarnate
said to halt
human deities of this latter sort may be midway between the age of magic and the
If they bear the
age of religion.
pomp
wield
commonly
those
magician.
28o
lect.
and to provide
fertility
of the earth
between the
too
far,
civil
as well as religious
as
matters
in
well as gods.
its
Thus
roots
deep down
human
by
a
history,
of man.
In the
classical
the reign of kings was for the most part a thing of the
past
;
titles,
and preten-
superhuman powers.
that the
Hence
King
long
Wood
and
at
in later times of
his glory
line
fallen
of sacred kings
who had
homage but
dispense.
What
little
we know of
the functions of
Diana
in the Arician
and particularly
reasonable therefore to
IX
281
King
Wood in a solemn marriage which was intended to make the earth gay with the blossoms
and Queen of the
of spring and the fruits of autumn, and to gladden the
hearts of If
we have
still
?
to ask,
What
The answer of
antiquity
is
lover of Diana.
But
this
Virbius
we know
is
little
more than
clue to
the mystery
fire
which
of
burned
in the grove.
fires
not
many
miles from
fire
But
hence
it is
reasonable
Latium a
vestal fire
was
the
maintained,
sacred oak.
it
was
fed,. as at
If this
was so
at
becomes probable
tree
iii.
to
the
universal use of
since
oak wood
come
to
my
knowledge.
These
Golden Bough,
282
HUMAN JUPITERS
at the peril
lect.
itself
had to guard
of his
life
was
an oak.
Hence it follows that the King of Wood, whose life was bound up in a fashion with
Latins.
less a deity
an oak, personated no
At
seems to point to
Silvii
this conclusion.
The
or
Woods, with
Jupiter,
is
their
crown of oak
leaves, appears to
have
who dwelt on
Alban Mount.
It
Cook
has suggested,
a
the
little
down
and representative of
Woods.'^
of the
Silvii
or
At
all
events, if I
am
he passed for a
Virbius, with
human
Jupiter,
whom
The
Nemi were
represented
regarded as a
the great
of
human
Jupiters,
who
god on
earth,
singularly confirmed
by a passage of
dramatist an old
Plautus.
In
the
Casina
of
that
man
"
I'll
be your
am
propitious,
you
lesser
gods."
Review,
" That's
A. B. Cook, "Zeus,
s^.
Jupiter,
Classical
xviii.
(1904), pp.
363
IX
all
HUMAN
JUPITERS
if
283
how human
are
a
When
^
you
me ? " Here the alludes, as a matter of common notoriety, to slave certain human Jupiters who died sudden deaths and whose kingdom passed to others. Now, who were
others,
who
these
mortal Jupiters
.''
If they
were the
priests
of
Nemi
in the
mouth of
a slave, himself a
member of
the class
If the
I
from which
these
human
remains, as far as
know,
on to an older
as
if at
Nemi,
elsewhere
and died
as
The
Jupiter
events the
King of the
is
Wood
partner Diana.
For two
if
distinct
lines
of argument
woods
in general, she
was
at
Nemi
in particular.
In the
first
of
which
for
Plautus, Casina,
ii.
5.
23-29.
have to thank
my
friend
Mr. A. B. Cook
calling
my
2 84
lect.
we have
Nemi
appears
is
nymph of
the
oak.^
Elsewhere
home on
dark
oak-clad mountains.
a spur of the
forests
Alban
hills,
was covered
deciduous
cold
hills,
sort.
snow
lay long
on
these
to
and
their
Mount
Tifata, the
On
a
at
Nemi
the
King of
Wood
sacred grove.
An
down
Numa
and
To
^
this
theory
it
may
naturally be
objected that
^ 3
See above,
p.
196.
i.
Horace, Odes,
iii.
21.
j^., iii.
23. 9
jy.,
iv. 4.
Livy,
25. 6-8
E.
H. Bunbury,
in Smith's Dictionary
graphy,
*
;
s.nj.
"Algidus.''
;
Velleius Paterculus,
25.
4 E. H, Bunbury, op. cit, s.v. " Tifata." For more evidence of the association of Diana with the oak, see Mr. A. B. Cook, " Zeus, Jupiter, and the Oak," Classical
Re'viezu, xviii. (1904), pp.
'
369
sq.
IX
JUPITER
AND JANUS
at all he
285
and that
if
might be expected
or Janus,
to bear the
may
be
side,
merely duphcates
With regard
to their
names,
all
four of them
corresponding Greek
Zeus and
his
old
later identified
with
the moon."
As
and functions of
;
'
and
where they
^
hesitated,
it
is
The
Jupiter (Varro,
is
De
lingua Latina,
v.
66
Aulus Gellius,
by Varro (De
9. S).
the etyla
see
racine
;
DIV"
Memoires de
la
Societe
grieci.
j^.,
6i6
sq.
A. VaniCek,
Etymalogisches Wdrterbmh,
353 sqq.;
J.
S. Speijer,
"Le
;
da
37-41
H.
Usener, GMernamen (Bonn, i8g6), pp. 16, 35 sq., 326 ; P. Kretschmer, Einleitung in die Gesckichte der griechischen Sprache (GBttingen, 1896), pp. 78 sqq., 91, i6i sq. Messrs. Speijer and Kretschmer reject the derivation of Janus from the root DI.
"
As
to
Juno
i.
271
sqq.
G. Wissowa,
d.griech.
3
u.
W. H.
Roscher, Lexikon
rSm. Mythohgie,
i.
578
1
sqq.
As
Ovid, Fasti,
89 sqq.
Macrobius, Sat.
sq.
Servius,
on Virgil, Aen.
vii,
610
Joannes Lydus, De
mensibus, iv.
286
decide.
JUPITER
AND JANUS
^
lect.
that Janus
name with
god
Jupiter,
but
also
by the
relation
which he
^
and
water
nymph
Juturna,^
who
beloved by Jupiter.*
regularly invoked, and
title
Moreover, Janus,
was
commonly spoken
under the
of Father.^
trace
of
in the
oak woods
said to
Thus,
^
if I
am
right, the
deities
Varro, quoted
iv. 2.
mensibm,
2
28
Joannes Lydus, De
Macrobius, Sat.
9. 15,
i.
15. 19
Servius,
on
Virgil, Aen.
vii.
610
Joannes
Lydus,
3
De
mensibus, iv. I.
iii.
29.
ii.
* Virgil,
^
138 sqq.
Ovid, Fasti,
;
585
viii.
sqq.
Cato,
De
ii.
Virgil, Aen.
357
;
Horace, Epist.
vi.
;
i.
16. 59,
i.
compare
28. 6
sq.
Sat.
;
20
Aulus Gellius,
Juvenal,
Martial,
H. Dessau,
G. Henzen,
Inscriptimes Latinae Sekctae, Nos. 3320, 3322, 3323, 3324, 3325, p. 144 ; Athenasus, xv. 46, p. 692 d e.
Augustine,
De
cimtate Dei,
i.
vii.
sq.
"
C.I.L. v.
Macrobius, Sat.
7. 19
Servius,
on
Virgil,
Aen.
viii.
Ad-uersus Nationes, iii. 29 ; Athenseus, xv. 46, p. 692 d. the Janiculum, see Pliny, Nat. Hist. xvi. 37 ; O. Richter, Topographic der Stadt JRom^ (Munich, 1901), p. 211.
IX
DUPLICATION OF DEITIES
287
Italian
the
names of the
deities
them.
At
first,
when
the
peoples dwelt
near each
would be hardly
it
in other words,
would be
from each
they had
in time
dialectical.
of the
other,
tribes,
and
whom
them from
their old
ritual
home, so that
discrepancies of
myth and
would tend
to spring
up and thereby
tinction
between the
Accordingly when,
power of a
single strong
its
community had
their gods,
would throw
stock
;
common
and thus
deities,
it
which
dispersion,
might
to be recognised, and
accepts
my
288
lect.
This duplication of
fusion of kindred tribes
would
Roman
religion.
At
of doors.^
That
and importance,
whom
the
Romans
though
I
humble,
doubtless
respectable,
doorkeeper,
appears to me,
So lofty an
It
is
more probable
strengthened
itself.
that the
its
name from
is
This view
The
word
for door
is
the same in
all
the
languages
It is
of
the
to
Ireland.
dur
in Sanscrit, thura in
Greek, thUr in
in
German, door
Latin.^
Yet besides
name
Aryan
Janus, Juno and Diana, has suggested that Janus and Diana were the deities of the
aborigines of
Rome,
Jupiter and
Juno the
Classical
See his
article,
This
is
W. H.
(1904), pp. 367 jy. Roscher {Lexikon d. griech. und rdm. Mythologies
pp.
Review^
47),
Mr.
W. Warde
z82
Wissowa
p. 96).
It
is
Buttmann
ii.
[De Jano summo Romanorum deo, pp. 50 Jfy.). ^ G. Curtius, Grund%uge der griechischen
Etymologic,'' p.
258
O. Schrader, Real-
IX
289
has the
to
in
The word
it
noun Janus.
set
conjecture that
may have
been
at
customary to
as a
janud
forts,
From
oi janua
If there
is
any truth
in this conjecture,
it
may
When
it
had
become customary
to
sentinel
at the
same time,
vigilant eye.
order
that
For
if
the divine
it is
in
To
may
Nemi, we
This explanation of the derivation of janua from Janus was suggested, but not
Buttmann {Mythokgus, ii. 79 sqq.). It occurred to me independently. Mr. A. B. Cook also iams janua from Janus, but he would explain the derivation by supposing that the lintel and two side-posts of a door represented a triple Janus. See his article "Zeus, Jupiter, and the Oak," Classical Remem, xviii. (1904), p. 369.
accepted by Ph.
290
lect.
deeper
than the
names, and
of
the
oak.
god
If
as a
my
correct,
Time
me
you will
In
find
them
it
stated in the
new
edition of
my
book.
any case
the oak
human
representative of
god
Nemi should
King of the
of the
be assailed by him
who had plucked the bough of a certain holy tree, his own life might be said to be bound up with that of the tree. Thus he not only served but
embodied the great Aryan god of the oak
she went
;
and
as
an
and
beast.
into a
god of the
and the
like
human
representative
would be required,
in
luxuriant herbage.
the worship of a
It
god who
much
in water should
IX
291
his divine
adduced
sanctuary at
popular in
Italy.
was
Aryan
its
waters
and
intellectual
I
it
Yet
one
may
you that
have
left
at least
If the priest
life
embodied
why
to the risk of a
fatal to
him
.''
why
it
to
close
To
ask this
is
why
my
answer to
it
man-god
bodily tabernacle, or
292
lect.
serious dangers
his worshippers
who looked to him as their stay and support. by putting him to death while he was yet in
spirit
Whereas,
full
vigour
it
in that
Hence
it
in
some
countries,
first,
them
as
soon
as
age
and
infirmity.
more stringent
application of
human god
after
to
live
and
period,
which he was
grace granted
varied
late
The time of
this
limited
monarchs of
sort
has
from
Miss
The
the
a province of
the king's
life
right
I
of
On
con-
King of the
Wood
at
Nemi
formerly
slain at a great
when
is
his
term of
office
was up.
This con-
jecture
Roman
that
of the Fjort
soldiers of
which
I
it
have
1
already
spoken;
for
account
makes
p. xxxii.
R. E. Dennett, Notes on
the Folklore
(London, 1898),
IX
293
was obliged,
his
and
own
may
well
Whether
of principle
perhaps, as
have con-
King of the
Wood
live
may
letting
him
as he could defend
himself against
comers
in single
combat
for if he
could do
so, it
might be taken
as a sufficient
proof that
he was
still fit
the dreaded decay of his divine powers had not yet set
in.
is
In former days
years.''
been modified
At
^ Barbosa, DesertfUrn of the Coasts of East Africa and Malabar of the Sixteenth Century (Hakluyt Society, 1866), pp. 172 sy.
in the beginning
294
king, and,
if
lect.
The
form, since the king took good care on these occasions to surround himself with his guards.
there
reckless
enough
throw away
attempt to fight
their
way through
the soldiery
crown
at the point
of the sword.
observed
down to 1743. Exact records of the festivals and of the number of men who perished at them are
still
preserved in
the
W.
As
modern
of Nemi,
propose to conclude
my
The
the
festival at
his
as
crown and
his life
on the
issue of battle
was known
It fell
Maha Makham
when
or Great Sacrifice.
every
twelfth year,
lasted twenty-
month of Makaram.
As
the date of
festivals
was
See
W.
162-169.
The
writer describes in
in
particular
described.
the festival
1683,
when
fifty-five
men
perished
the
manner
was published
who
time and heard the sound of the guns for two or three days in the distance. See Alex. Hamilton, " A New Account of the East Indies," in Pinlcerton's Voyages and
Travels,
viii.
374.
IX
295
period
roughly Jupiter's
of
we may
still
of
of
its
of
his
on
earth.
However
with
that
ceremony
was
observed
great
may pomp
be,
the the
at
The
spot
is
As
you can
on the
the
river bank.
From
surrounding
rice-fields
and
shaded
by a
fine
of three or
still
be traced.
On
the topmost of
on the eventful
is
day.
it
commands
fine
one.
rice-fields,
with the
great
chain
The
sidereal
revolution
s.-v.
of Jupiter
is
completed in
ii.
ii
[Encyclofadia Britatmka,^
"Astronomy,"
808).
296
lect.
But
His
hand.
atten-
by a spectacle nearer
at
For
waving gaily in the sun, the white tents of their many camps standing sharply out against the green and gold
of the
rice-fields.
men
or
more
the
But
if
swarmed with
soldiers, the
was
clear
of
them.
Not
a soul
was stirring on
it.
Each
side of
on
either
hand
a long into
hedge of
the
by strong
blades
arms,
projected
empty road,
their
All was
At
side.
the
his sword.
signal.
On
the
at
instant
a stir
has
They have just partaken of their last meal on earth, and they now receive the last blessings and farewells of their friends. A moment more and they are coming down the lane of spears, hewing and stabbing
right
and
left at
the spearmen,
as if
in vain.
One
they
fall,
IX
297
On
the festival the same magnificent display of gallantry, the same useless sacrifice of
again.
life,
Yet perhaps no
sacrifice is
men who
prefer
honour to
life.
That
is
INDEX
Abbas EfFendi, head of the
Abolition
of
Babites, 139
kingship at
Rome, 251
^acus, 239
^gisthus, 242
^neas,
in, in,
112
^yy.
jy^.
j
235
124
Arjun, Indian prince, 262 Armenian Church, 21 jy. j charms, 97 Artemis, 14 sq, ; of Ephesus, 14, 173 sq. Aryan sacred fires of oak wood, 209 ; god of the sky, the thunder, and the oak, 290 sq. ; female descent among Aryan peoples, 238 sq,^ 241, 245 sqq. Ascanius, 221 Ascension Day, 164, 187, 188, 191 Ashantee, female descent of kings in.
Association of ideas, mistaken, 39, 150 Assumption of the Virgin, 18 sqq. Assyrian sculptures, 155 Athena, mother of Erichthonius, 222 Athens, stone at, 73 j marriage 01 Dionysus at, 174 sq, ; succession to kingship at, 238 ; kingship at, 252 Athletic contest, succession to kingship
Agamemnon, 240
sceptre
of,
note
Agrigentum, 137 Ainos of Japan, 44, 93 sq. Alba, kings of, 201 jyy., 229
sqq,
Alban
hills,
jy.,
210
sqq.
Alcidamus, 261
Algidus,
Mount, 211
its
oak woods,
284
for kingdom among the, 260 Amata, wife of Latinus, 221 American Indians, their magical images,
sqq.
41
sq.
Ammon,
Amulius
sq.
203
sq,
Anaitis, 21 sq.
in, 245 27 August, 13th and 15th of, 17, \% sqq. Augustine, on Janus, 286 Augustus, 84; his oaken crown, 199 sq. Australia, headmen in, 107 sqq. \ totemism in, 107 sq. Australian magic, 50, '^y sq,, 80, 93, 95 Autun, ancient ceremony at, 178
Animal-headed gods, 172 Animals, magic of, 69 sqq. Anne, Queen, touches for scrofula, 126 Antaeus, king of Libya, 261 Anthropology, its position and methods,
2.
Babylon, sanctuary of Bel at, 170 Babylonian kings deified, 147 Baganda of Central Africa, 179; their
kings,
sqq,
230
fetish,
Antigonus deified by the Athenians, 137 Anula, tribe of North Australia, 95 Apollo at Patara, 173 Araucanians of Chili, 206 Archons at Athens, 73
Aricia, 10, I2, 13 ; Arician grove, Aristotle, on priestly kings, 29
Bagba, a
106
255
280
Banyai, government of the, 255 Barce, daughter of Antaeus, 261 Bary, tribe on the Nile, 115
299
300
Basil, the
INDEX
Holy, in India, 156
s^q.
Battus, 31 Batutah, Ibn, Arab traveller, 181 Bede, on Pictish kings, 247
sq.
Beena marriage, 232 sq. Bel, his sanctuary and wife, 170 Belep, tribe of New Caledonia, 68 Benzoni, G., on the name Viracocha,
Canute, his marriage, 243 sq. Capillary attraction, 50 sq. Capitol, temple of Jupiter on, 197 sqq. 5 temple of Juno on, 208 ; sacred oak
on, 199,
Caprtficus,
Caprificatio,
42
sq,
Bibili,
105
sq.
note 2
Bima,
in Celebes, 123 Birds used in cure for jaundice, 48 Black colour in magic, 97 sq. Blackfoot Indians, 68 Boars, wild, hunted in Italy, 14 BcEotian festival, 176 sq.
Caprotina, epithet of Juno, 270 Carna, a nymph, 214 Cas'ma of Plautus, 282 Castor and Pollux, 32 sqq.
Cat's cradle, 54 sq,, 104 Cattle in relation to Diana, 14 sq.
Bohemian superstition, 80 sq. Bongo of Upper Nile, the, 114 Boni, G., 209
Borneo, 43
BovillEe,
sq.
sy.
sq.^
60, 95
sq.
203
breathe on
fire,
213
the,
224
of,
among
morning
offerings
222
sq.
Brazilian Indians, 56
Censed, king of the Scots, 247 Chad wick, H. M., 239, 241, 242 note 2,
men, 130
Brigit, Celtic goddess,
244
222
sq.
note
German
tribe,
139
sq.^
Charles
II.
his coronation,
276
sq,^
254
Brutus, the assassin, at Nemi, 12 Buckthorn used to keep out witches,
66,
70
sq.,
72, 105
215
Bull, Dionysus in
form
of,
174
and 67 sq.^ 80 Burma, Shans of, 62 j marriage of maidens to water-spirit in, 179 sq. Burs in magic, 65 Buttmann, Ph., 288 note i, 289 note i Buzzard, superstition as to, 70
Cadya, king of Lydia, 242
Cjeculus, a son of Vulcan,
Cherrington and Stourton, in Warwickshire, 166 sq. Chiefs developed out of magicians, 106 sqq, J as rain-makers, 112, 116 sqq. Chieftainship in New Guinea, no sq,\ in Melanesia, 111 sq.^ In Africa, 112
Araucanians of, 206 China, human gods in, 142 sqq. ; emperor of China worshipped, 146 sq. Chinchvad, near Poona, human gods at, 140 sq. Chinese Government, its regulations as
Chili, to human gods, 143 Chinese modes of procuring or stopping rain, 98 sq. Chios, kings of, 29 sq. Chippeways, 41, 45 Chlssumpe, the, 134 sq. Cholones, Indian tribe, 56
220
Caelian
hill,
214
Caesar, Julius, 11, 13, 84; Lucius, 12 Cssars, the, 203 CafFres, chiefs and rain-makers among, 118 sqq. ^ corpulence a mark of
nobility
among
the,
259
the
Calah, old capital of Assyria, 171 Calicut, king of, his tenure of throne, 293 sqq. Caligula at Nemi, 13
Cithaeron,
Camphor,
superstitions as to, 55
jy.,
59
INDEX
86
sq,
;
30J
first
civilisations arise
under
for,
lamp
liis
Date Month, 155 Dead, prayers to the, 32, 74 sq.., 97, 120 j magic of the, 67 sq. ; rain-charms by
17
as Jupiter,
Etrus-
means of
the,
94
sq.,
97
sq.
spirits
sq.
Clytaemnestra, Z40 Codrington, Dr. R. H., 11 Codrus, 31 Collatinus, L. Tarquinius, iirst consul,
of the, cause tempests, 206 Deaths, mysterious or violent, of Latin and Roman kings, 204 sqq., 269, 273
sqq.
252
Cologne, 139 Colours in magic, 47 Columella, 270
sqq.,
97
sj.
Compulsion applied to gods and spirits, 98 sqq. Congo, kingship in, 275, 292 Conquering races, their influence on civilisation, 86 sq. Conquest in relation to progress, 86 sq. Consuls at Rome, institution of, 251 sqq. Contagion or contact, law of, 37 sqq.
Contagious magic, 37 tagious taboo, 59
sqq.,
Deductive method, 4 Deer, 70, 71, 81 Deification of deceased mandarins, 145 Deir el Bahari, 171 Deities, duplication of, 285 sqq. Demeter married to Zeus, 175 sq. Demetrius Poliorcetes deified by the Athenians, 137 sq. Derry, oaks of, 226 Despotism, its influence on civilisation, 87 ; Its decay, 152 Destiny, modes of circumventing, 75 sqq.
Devil's shoestring, 65
yy sqq,
con-
Contest, athletic, for kingship, 260 sqq. ; for a wife, 261 sqq. Conybeare, F. C, 21 Cooic, A. B., 18, 21 note 2, 26 note 3, 176 note I, 196, 197 note I, 202 note 2, 206, 211 note z, 216 note i, 252 note 2, 263 note 1, 274, 282, 283 note
I, 284 note 4, 287 note i, 289 note I Cora Indians, 41 Corn-mother at Eleusis, 175 sq. Corpulence a mark of nobility in Africa,
Diagara, kingship in, 255 Diana of Nemi, 9 sqq., 152 sqq. ; goddess of hunters, it, sq. ; of cattle, 14 sq. ; of childbirth, 17, 280, 285 ; of fire, 17 sq.; her festival, 17, 18 sqq,; of Ephesus, 14, 173 ; goddess of vines and fruit-trees, 1% sqq.; in relation to Virbius, 24 sqq.; mated with her priest
at
sq.,
Nemi, 26 sq., 153 sq., 160, 169, 194 284, 290 ; as Queen of the Wood, 26 note 3, 280 sq., 283 ; a double of Juno, 214 sq., 285 sqq. ; goddess of the
after,
185
oak, 283 sq. ; goddess of fertility and childbirth, 280, 285 Dianus or Janus, an equivalent of Jupiter, z%^ sqq. See a/so Janus
Differentiation
of function,
its
part in
Crocodiles, girls married to, 180 sq. Cronus, older god than Zeus in Greece,
social progress,
150
sq.
Dinka
or
Denka
nation, 115
277 Crooke, W., 141 note i Crown, king's, treated as divine, 124 note 198, 199 I ; crown of oak leaves, sq.j 202, 207 Cumont, Prof. F., 267 Cup and ball, 104 Cures, magical, 47 sqq. Curses, public, 30 Curtiss, Prof., S. I., 139 Cuttle-fish, 72 Cuzco, temple of the sun at, 227 Cybele, 22, 26, 27, 178
Cyrene, kings
of,
on
the
queen of
sqq.
132
to
sqq.,
280
Division of labour essential
progress,
social
31
150 Dodona, 200, 213 ; Zeus of, 200 Doors in relation to Janus, 288 sq, D'Orville, Father, 142
Dos
Dasdala, Btcotian festival, 177 Dalai Lama, 142
133
Danaus, 261
of water, 183
302
jy.
J
INDEX
slaying of the, 185
;
j^. ; of Rouen, of Tarascon, 190 note i DraupadI, in the Maiiabharata^ 262 Dropsy, prevention of, 47 Druids, their sacrifice at cutting the mistletoe, 212 j female, 224 note
186
sqq.
Exogamy
at
Rome, 232
Drums, making
of, in
. .
New
Guinea, 62
H\
Fairy banner, 125 Fallacies of magic, 39 Fan tribe of West Africa, 117 Fantee country, succession in, 235 February 24th, date of King's Flight at
Economic
Rome, 264, 266 Female descent of Roman kingship, 231 sqq.\ of African kingships, 235 sqq.^ 255*259 Female kinship, 232 sq. ; in Europe, 245 sqq. Feng, uncle of Hamlet, 242, 244
Fertilisation, artificial, of the date
palm,
155
of the
Fig, artificial
as article of diet,
271
sq.
fig tree
of
Egyptian animal-headed gods, 172 Egyptian kings deified, 148 sq. ; identified with Ammon, 171 sq. Elective and hereditary monarchies, 254
iqq.^
.
Romulus, 272
Fire god,
women
married
to,
218
sqq.,
229
Electric lights
33 HEleusis, mysteries of, 175 %q. Emma, wife of Canute, 243 sq,
224 ; not to be breathed on, 224 ; Peruvian ceremony of new, 227 Fires, sacred, of oak wood, 209, 281 ; perpetual sacred, among the Celts,
Fire, sacred, of Parsees,
222
54
218
sqq.
sq.,
Empedocles, his claim to divinity, 137 Emperors of China and Japan deified, 146 sq. Empire, benefits of, 86 sq. Endymion, loved by the Moon, 22 j sets
his sons to race for
kingdom, 260
sq.
;
sq.
Dialis, 202, 215 sq. Flaminica, 215 Flight of the King, 252, 264 sqq. Floquet, A., on the privilege of St.
Flamen
m-
English superstition, 78 Ephesus, Artemis of, 16, 173 of, 31 J King Bees at, 173 Epizephyrian Locrians, 245
Romain, 190
kings
Folk-tale of
sq.
human
sacrifices offered
to
Erichthonius, 25, 222 Esquiline hill, oak groves of, 274 Esquimaux, 69 ; blood-revenge among, 16 ; their magic 54 sq.^ 58 i^,, 104 Essenes at Ephesus, 173 Etatin in Nigeria, 117 Ethelbald, king of the West Saxons, 244 Ethelbert, king of Kent, 244 Ethelred, king of England, 243 Ethelwulf, king of the West Saxons,
Footprints, magic of, 80 sq. Foreign birth of Roman kings, 232, 234 Foreign kings, 232, 234, 238 sqq., 247
Forum, 209
Roman
remains of vestal
fire in,
Fox, superstition as
to, 69, 71 French peasants, superstitions of, 51 Frey, Swedish god of fertility, 177 sq.
Frog, superstition as to, 70 Funerals, Roman, 200 sq. Furth, Slaying of the Dragon
at,
185
sq.
244,
Ethiopians, descent of
line
Futuna
in
South
Pacific,
132
crown
in female
among
;
the,
259
kinship
origin,
80
Etruscans, female
among
248
the,
Gallas,
69
248
their
Lydian
Garcilasso de la Vega, 43 Gardiner, Stanley, quoted, 182 sq. J. Gaul, idolatrous ceremonies in, 178
German
superstitious cures,
49
sq.,
78,
INDEX
Germans, the
ancient, their worship of
sq.
;
303
sq.
women
ship
138
among
the,
246
Heine, H., Pilgrimage to Kemlaar, 45 Helen, wife of Menelaus, 240 Helernus, grove of, 214 sq,
Gerontocracy, 107 Glory, Hand of, 67 sq^ Godhead, savage idea of, 130 sqq. Gods, conceived as invisible magicians,
the Saviour Gods, 137; Egyptian animal-headed, 172 ; evolution of, 279 Goliath, mock execution of the, 166 Gordioi, their kings, 259
sq.
-^
130 279
sq.
human
gods, 35,
132
sqq.,
Hera and Zeus, sacred marriage of, 177 Hercules and Omphale, 243 Hereditary and elective monarchies, 254
mHermigisil, king of the Varini, 244 Hermutrude, queen of Scotland, 242 Herodotus, on Spartan kings, 32 ; on Lydian kings, 243
Hestia, 29 Highland witches, 63 Hindoo magic, 45, 47 sq., 50, 75 Hippocrates, on long-headed tribe, 260 Hippodamia, 240, 261 Hippolytus, 24 sq.
Government, oligarchic, of savages, 84 despotic and theocratic governments, their influence on civilisation, 87 government of old men, 107 Greasing the weapon that inflicted the wound, 78 Greek, ancient, remedies, 47, 48 sq., 69 ; housebreakers, 67; kings, 124; kings as embodiments of Zeus, 196 sq. Greenidge, A. H. 258 mte 2 J., Gregory of Tours, 178
; ;
Him,
sq.
sqq.
Grove, sacred, 10, 14, 16, 22, 26, 27, 29, 275, 284 Grueber, Father, 142 Guarayo Indians, 102 Gunputty, elephant -headed Hindoo god, 140 sq. Gunther, king of the Burgundians, 262 Gyges, king of Lydia, 242
Horse as public talisman, 123 iq. \ races in Germany, 163, 164; horses sacri103 sq. ; Hippolytus by horses, 24, 25 ; white horses of Castor and Pollux, 33 sq. Horus, the golden, 148 Housebuilding, woods unsuitable for, 66 Huichol Indians of Mexico, 69 sq. Human gods, 128, 132 sqq., 279 sq.'^ Jupiters, 282 sq. ; sacrifices, 179 sqq., 192 Hunters and fishers, magic of, 51 sq.,
killed
ficed to the sun,
note i
of,
50
sq.,
69
long,
symbol of
royalty,
203
Half-sister, marriage with, in Attica,
at,
15
245
sq,,
91 181
sq,
Halford in Warwickshire, 167 Halmahera, 97 Hamilton, Alexander, 294 note i Hamlet, 242, 254 Hammurabi, code of, 170 Hand of Glory, 67 sq. Hardy, Thomas, 64 sq, Harrau, Sabseans of, 155 Harris, Rendel, 18 mte 7, 20, 25 J. Harrison, Miss J. E., 174 Hartland, E. S., 38, 184 note i Headmen in Australia, 107 sqq. Heads artificially lengthened, 260 Heads of Janus, two, 289 Hearth, the Common, 29 Hearts of wax, 45 Heaven, God of, 144, 146 Heavenly Master, the, 143 sqq.
traveller,
256
sq.
Images, magical, 41 sqq. Imitative or mimetic magic, 38 Impressions made by body, superstitions
as to,
79
sqq.
Incarnation of g6d in
human
form, 128,
132
sq.
India,
human
in,
gods
in,
139
\
sq.
marriage
in,
of plants
156
sqq.
&vayamvara
262
Indian tribes, their custom of lengthening the head, 260 Inductive method, 4 sqq. Industrial progress furthered by conquest
304
INDEX
King, license allowed to
sq.
;
sisters of,
235
sq.
5
236
history of, 2 jyy. ; their origin in savagery, 2 sq., 6, 36 sq. Intellectual progress inseparable from
economic or industrial progress, 86 258 Invulnerability, 66 sq. Zona, 2z6 Ireland, perpetual fires in, 223 sqq. j sacred oaks in, 225 sq. Iron, magic of, 72 Italian and Celtic languages akin, 2x3 between ancient and Italy, contrast modern, 15 sq. lyyar or Airu, an Assyrian month, 171
Interrex,
Jana or Diana, 2S5 Janiculum, oak woods of, 286 "Janua and Janus, 288 sq. Janus or Dianus, equivalent to Jupiter, 214 sq.^ 285 sqq. invoked as father, 286 i mate of Juno and Juturna, 286 ; reigned on the Janiculum, 286 ; his relation to doors, 288 sq.y his two heads, 289 ; represented by the priest of Nemi, 289 sq. Japan, Ainos of, 44 ; magic in, 80 emperor of, 147 Jaundice, magical cures for, 47 sqq.
'j
Johnson, Dr., touched for scrofula, 126 Johnston, Sir Harry, 112 Jordan, H., 275 note Judah, kings of, sacrifice to the sun, 103
Judith,
marriage with widow of, 242 sqq. ; Flight of the, 252, 264 sqq. King of May, 159, 162 sqq.j Whitsuntide King, 164 sq. King of the Sacred Rites, 258, 264 King of the Saturnalia, 293 King of the Wood, 9, 16, 26 sq., 152 sqq., 160, 166, 169, 174, 194 sqq., 280 sqq.^ an embodiment of Jupiter or Janus, 281 sqq. King's daughter salcrificed, 183 sq. King's evil, 126 King's touch for scrofula, 126 Kings, African, 112, 116 sq., 119 sq. , Malay, 120 sq. ; Greek, 124, 238 sqq. ; Scythian, 124 mo^^j Babylonian, 147; Egyptian, 148 sq., 171 sqq.; Roman, 197 sqq.; Alban, 20I sqq., 229 sqq.; Lydian, 242 sq. ; Pictish, 242, 246 sq. ; Saxon, 244. Kings, as magicians, 1,36; as rain-makers, 116 sq., 119 sq., 207 Kings, priestly, 29 sqq., 127 sq., 216 sq. ; divinity of, 32, 34, 128, 132 sqq., 280 ; developed out of public magicians, 82 sqq., 88, 106 sqq., 127, 129 sqq, ; descended from Zeus, 169 sq. ; embodiments of Zeus, 196 sq., of Jupiter, 197 sqq.; personal qualities of, 258
sqq.; divine, put to death, 291 sqq. Kingship, evolution of, 28 sqq., 82 sqq., 8g sqq., 106 sqq., 127 sq., 129 sqq.,
widow
202
of Ethelwulf, 244
sq.
149
254,
for,
sqq.
Julii, the,
double,
252
Julus, the Little Jupiter, 202, 221 July 7th, Roman festival of, 269 sqq.
267,
291
sqq.;
elective
and
hereditary,
254
Caprotina, 270 ; ; Moneta, 213; Jupiter and Juno, their sacred marriage, 214 jy. ; a duplicate of Diana, 285, 287 Jupiter, Capitoline, 11, 197 sqq., 208; embodied in Latin kings, 197 sqq., 207, 210 j Indiges, 205; Klicius, 207; Latian, 210 j and Juno, their sacred marriage, zi^sq.^ a duplicate of Janus, 285, 287 ; human and mortal Jupiters, 282 sq. Jupiter, the king's star, 294 sq. Juturna, a water nymph, 286
260
sqq.
Kingsley, Miss Mary H., 292 Koepang, East Indian state, 180 Krishna, 157 Kurs of East Prussia, 64
Karo-bataks of Sumatra, 96
Keats, quoted, 75 Kenyahs of Borneo, 44 Kevlaar, Virgin Mary of, 45 Kildare, nuns of St. Brigit oak of St. Bride at, 225
Lac, superstition as to, 56 Lakshmi, wife of Vishnu, 156 Laos, province of Siam, 56, 94 Latian Jupiter, 210 Latin kings embodiments of Jupiter, 197 sqq., 207, 210 ; thought to be sons of the fire god, 218 sqq., 229 Latinus, his mysterious end, 210 Latium, the woods of, 211 sq.; festival of the Nonae Caprotinae in, 270 Lavinia, 221 Laws of magic, 37 sqq.; of Manu, 139
sq.
at,
223
Lendu,
116
INDEX
Leo X., 14
Lerons of Borneo, 43 sq Leucadia, 73 Lhassa, 142 Libyans, race for the kingdom among the Alitemnian, 260 License allowed to king's sisters, 235 sq. j to princesses in Loango, 237 sq. ; of May Day, 162 Lippe, tributary of the Rhine, 139
Lithuanians, their sacred
line in,
fires
305
in,
Maldive Islands, sacrifice of women 1 80 sqq. Mandarins deified after death, 145 Manipur, 94 Mantras or sacred texts, 140
of, 139 sq. Maoris, 154 Mara tribe of N. Australia, 93
Manu, Laws
of oak, 210
237
sq.
Lo Bengula, king
Logan, W., 294 Long Man, 65 Long-headed tribe described by Hippocrates, 260 ; long-headed kings, 259 Love, cures for, 45 sq., 73
Lucius, ,, 20
104
at,
Luxor, temple
in,
242
sq,
no
Madagascar, cheating the fates in, 75 sqq. Magic, older than religion, 35 ; its principles, 37 sqq. ; homceopathic or imitative magic, 38 sqq.'^ contagious magic, 38 sqq., yy sqq. ; sympathetic magic, 38 ; theoretical and practical, 38 sq., 52 sqq. ; blent with religion, 45 sq., 94, 97 ; positive and negative, 52 sqq. ; to heal or prevent sickness, 47 sqq. j of hunters and fishers, 51 sq., 54 sqq. of the dead, 67 sq., 97 sq. j of animals, 69 sqq. ; of inanimate things, 72 sqq. ; of footprints, 80 sq. ; private and public, 81 sq.^ benefits conferred by, 83 sqq., 87 sq.^ in relation to science, 90 sqq. J displaced by religion, 127,
-^
Mastarna, 232 note 3 Matabeles, kings of, 31 sq., 119 sq. May, King and ^ueen of, 159, 162 sqq. j bringing in the, 162 sq. May Day ceremonies in Germany, 162 in Warwickshire, sqq, ; 166 sq. ancient equivalents of, 168 sq^. May-poles and May-trees, 162 sqq,
-y
sqq.
See
sq.
sq.
sqq.
Mexican
Indians, 67. See also Cora, Huichol, Tarahumares. Mexican sacrifices to the sun, 102 sq. Midsummer Day, Peruvian ceremony of
new
fire on,
227
Mikado,
279
fallacy of,
278
Magicians develop into kings, 81 sqq., 88, 106 sqq., 127, 129 sqq., 149 sqq. ; oldest professional class, 150 Maka Makham, the Great Sacrifice, at
Calicut,
Celtic Brigit,
294
of,
212
sq.
Mogk,
E., quoted,
162
sq.
Mohammed, on
god, 135
sq.
the
fig,
272
Makala
Makrisi, Arab historian, 94, x8o note 2 Malagese charms, 72, 75 sqq. Malay kings or rajahs, 120 sq. ; regalia, 121 sqq.
3o6
INDEX
Palatine
hill,
Monarchy, rise of, essential to civilisation, 84 sqq. See also Kingship. Moneta, title of Juno, 213
Mongolia, human gods in, 142 sq. Moon, attempt to accelerate the, 105 Mooraba Gosseyn, a Brahman, 140 Moret, A., quoted, 148 jy., 173 note 1 Mother Goddess, 178
Palladius,
209 270
262
of the date,
Palm,
artificial fertilisation
sq.
See also
224
K.
Murray
Partridge,
C, 257
note i
29
of ^^acus,
239
Nabu, marriage of the god, 171 Negative magic or taboo, 52 sqq. Nemi, its position and sanctuary, 9 sqq., 152 sqq.f 280 jyy, ; priest of, 9, i6, 26, 27, 278 sqq. Neoptolemus, 239 New Caledonia, natives of, 46 jy., 68,
Peking, 142, 145
Peleus,
Pelopidae,
239 240
Perkunas, 210
Persians sacrifice horses to the sun, 103 Personal qualities of kings, 258 sqq.
New New
73
m->
in, 52,
62
sq.^
105
chieftainship in,
Niebeiungenlied,
in, 1 1 1 sq.
262
Peru, sun worship in, 227 sq. Peruvian Indians, 42, 56, 67, 73, 102 Phrygians, an Aryan tribe, 179
Pictish kings, 242,
Picts, the,
247 154
sq.-y
246
sq.
thrown
into,
180
Plants,
their
sqq.
sexes,
married,
Nonae
Caprotinae^
270
154
Numa,
adept in drawing down lightning, 204; as Flamen Dialis, 216; his fame, 274 ; and Egeria, 22, 195, 217, 284
river,
in,
176
sq.
Plautus, on
Numicius,
116
sq.
Oak, sacred to Jupiter, 198 j on the Capitol, 199 J at Dodona, 200J crown of oak leaves, 198, 199 sq.^ 202, 207 j sacred fire of oak wood, 209 jy., 281 ; woods at Rome, 208 sq., 214, 2745 Men of the, 211 j of St. Bride, 225 sacred oaks in Ireland, 225 sq. ; Aryan god of, 290 Ocrisia, mother of Servius TuUius, zi% sq* Odomanti, a Thracian tribe, 262
;
Plebeian Pliny, the younger, his affectation, 14 Pliny, on certain electric lights, 33 j on spinning, 55 ; on sexes of plants, 154 Plutarch, on cure for jaundice, 48 sqq. ; on Egeria, 196 ; on deaths of Roman kings, 274 Poisoned arrows, 56 sq. Political evolution, conditions of, 82 sqq.^
149 sqq. Pollux and Castor, 32 sqq. Pope, the Taoist, 143 sqq. Porta Capena, 22 Positive and negative magic, 52 sqq,
Praeneste, Priest of
Preller, L.,
Ojebways,
Old men, savages governed by, 84, 107 Oligarchic government of savages, 84 Olympia, races for the kingdom at, 260
sq.
220 on caprificatio^ 271 note i Nemi, 9, 16, 26, 27, 278 sqq. ; an embodiment of Jupiter or Janus,
281
sqq.
Omphale, queen of Lydia, 243 Orchha, rajah of, 158 Ordeal of battle among the Umbrlans,
Orestes, 73 Ovid, quoted, 199
238
sqq.
Rouen, 187
INDEX
Progress, economic
progress
307
and industrial, accelerated by conquest, 86 jy. ; social dependent on division of labour, 150
Promathion's History of Italy ^ zig Public magicians, their importance in history, 82 sqq., go sqq.y I2g sqq., 149 sqq.
Sabseans of Harran, 155 Sacred Rites, King of the, 258, 264 Sacred words, 136 jy. ; women, 138; texts, 140 ; marriage, i6g sqq., 194
sqq.,
265
sqq.
sq.
Sacrifices,
human, 102
Queen of May,
tide
Whitsun-
Queen, 165 sq, ; queen of Egypt, sq.-y of Athens, 174 sq. Queen of the Wood, Diana as, 26 note 3,
171
280
sq.,
283
Ra, Egyptian sun god, 148 sq. Races for the kingdom, 260 sq,, 264 sqq. j for a wife, 261 Radger, king of the Varini, 244 Rain-dragon, 98 sq. Rain-makers, in Africa, 112 sqq.^ develop into chiefs, 112, 116, 118 sq., 120 Rain-making, 92 sqq. Rajputs, 262 Raven, superstition as to, 6g Ravens give omens, 176 sq. Red, faces of gods dyed, igS sq.
Regalia, 121 sqq.
Sakalava of Madagascar, 136 Balagrama, a fossil ammonite, 157 Salmoneus, king of Elis, 197, 204 Sandanis the Lydian, 271 Sarawak, 59 Sargon I., king of Babylon, 147 Saturn, personated by Roman and Latin kings, 268 sq., 276 sq 283 j god of the seed, 268 ; older god than Jupiter in Italy, 283 ; his human representatives put to death, 267,
283
Saturnalia, the,
266
sqq.
King
of the,
of,
hide-
Regifugium, 252, 264 sqq. Regillus, battle of Lake, 34 Reinach, S., 224 note Religion preceded by magic, 35 ; gradually displaces magic, 127, 279
bound by custom, 85 ; absence of real freedom among, 87 ; their idea of godhead, 130 sqq. Saviour Gods, the, 137 Saxo Grammaticus, Danish historian, 241 sq, Saxon kings marry their stepmothers,
244
Saxony, May and Whitsuntide ceremonies in, 162 sqq. Schweinfurth, G., 114 sq. Science in relation to magic, 90 sqq. Scrofula cured by king's touch, 126 Scythian kings, their regalia, 124 note i Sena, island off Gaul, 224 note
Serpents,
Servius,
Remulus
Rex
Silvius,
203
sq.
le P.,
quoted, 148
See also
Nemorensis, g, 153.
King
Wood
sacrifices to the sun,
Rhodian
103
Roman funerals, 200 sq. Roman kings, 197 sqq. their mysterious
;
70 on Virbius, 24
sq.,
26
sq.,
or violent ends,
204
sqq.,
210, 269,
Servius TuUius, King, his birth, 218 232 note 3 ; his death, 274
273 217
line,
sqq.
;
Roman
Sex of plants, 154 sq, Shans of Burma, 62 Siamese modes of making or stopping
rain,
Sicily,
231
a religious office,
250
99 rain-making
in,
100
sq.
at,
in early times,
219
205,
sq.
; ;
his
sqq.,
269
and
216
king of Alba Longa, 202 Similarity, law of, 37 sqq.
Silvius, first
sq.
Romain and
the dragon
at,
mark
of
sq.
female kinship, 246, 255, 259 Sisters of king, license allowed to, 235
3o8
Sita, wife
INDEX
of
Rama, 156
sq.
sq.
Sky, Aryan god of the, 290 Slaves, runaway, the priests of Diana, 16 J Roman kings born of slavewomen, 218 sqq. ; slaves succeed to the throne in Africa, 235 ; female, allowed certain liberties at a festival, 269 sq. Slavs, Balkan, their holy fire, 224 Smiths sacred, 117
Social
progress, its conditions,
sqq.
Taboo, negative magic, 52 sqq. ; homceopathic and contagious taboo, 59 Tanaquil, Queen, 218 Taoism, religious head of, 143 sqq. Tarahumares of Mexico, 68, 70, 93 Tarascon, dragon of, 190 note 1 Taro, charms for, 73 sq. Tarquin the Proud, his attempt to change the line of succession to kingship,
253
sq.
84
sqq.^
Tarquins, the, 250, 253, 257 Tatius, King, his death, 273
150
Sofala,
Telamon, 239
Telepathy, savage belief
note
in,
57
sqq.,
60
sqq.
268
Sparta, kings of, 31, 32 sqq.^ 169 Spartan sacrifices to the sun, 103 sq.
70
Angelo, 10
Anthony's
fire,
49 sq. 223
sqq.
St.
Columba, 226
loi note
i
Telugus of India, 95 Tenure of kingship limited, 252, 254, 267, 291 sqq. Teos, public curses in, 30 Teucer, 239 Thebes in Egypt, 171 Theophrastus, quoted, 211 sq. ; on capr'ificatio, 270 note 2 Theopompus, on the Etruscans, 248 Things, inanimate, magic of, 72 sqq, Thomas, N. W., 275 note 2 Thompson Indians of British Columbia,
81
St.
St. St.
sq.
St.
St.
Mary
in Araceli,
284
Michael, loi
Timor,
St.
Ouen at Rouen, 187 Romain at Rouen, 186 sqq. Stammering, cure for, 71 sq.
St.
tribe
in
New
75
Stars in magic,
note z
sqq., 72,
97
72
sqq.
Touch,
sqq.
See
Female Descent.
peoples,
royal, 125 sqq. Trajan, 13 Trees and plants married, 154 sqq.
114
loi sqq. j human victims sacrificed to, 102 sq. ; horses sacrificed to, 103 sq. ; goddess of, 147 ; god of, 148 sq. ; worship in Peru, 227 sq. J wives of the, 227 sq. Sundanese, the, 65 Superstition, influence 01, 36 sq. S-vavamt'ara^ the bride's choice, in India,
to,
Coast,
235
sq.
Tulasi or
Holy
Basil,
Tulhis Hostilius,
sq.,
217,
262 Sweden, worship of Frey in, 177 Sympathetic magic, 38, 52 sqq. Syrakoi, their kings, 259
273 ^?. Tumleo, Papuans of, 78 sq. Turkana and Suk peoples, 1 14 Turkey, superstitions as to the bird, 70 Twins, superstition as to, 206 Tydeus, son of CEneus, 240 Tylor, Prof. E. B., 155 Tyndarids, 32
INDEX
Uganda, kingship
female descent Baganda.
in,
309
sq.
236
sq,
traces of
in,
249.
See
also
Wends
163
of Saxony, their
sq.
May
customs,
to
Upsala, temple
at,
177
Varro, on Janus, 286 Vegetation, personification of the powers of, 158 sq.^ 160 sqq.
Vejovis, 203 Veleda, a deified woman, 138 Ventriiocjuism, 115 Vespasian, 13
sq.
Whitsuntide, ceremonies at, i6i^ ^??' Whitsuntide king, 164 sqq. ; Whitsuntide queen, 165 sq. Widow pf king, marriage with, 242 sqq. Wife, races for, 261 ; athletic contests
for,
262
sq,
Wiglet, successor of Hamlet, 242, 244 Wilamowitz-MoellendorfF, Prof. U. von, 174 note 2
Wind, charms
sq,
to raise or
calm
the, 105
Vesta, title of Diana, 17, 283 ; oak grove of, 209 ; sacred fire of, 209 ; her title of Mother, 222 Vestal Virgins, 18, 22 sq. ; mothers of
Roman
mothers of
Wiradjuri tribe in Australia, 108 Witches, Highland, 63 ; Icept out by white thorn or buckthorn, 215 Wolf, superstition as to, 71 Women worshipped by the ancient Germans, 138 sq. j married to gods, 170 sqq, ; to water-spirits, 179 sqq. j
to
fire-god,
218
sqq.
-^
regarded
as
name for Spaniards, 42 sq. 24 sqq., 153, 281, 282; Slope of, 274 Virgil, on Alban kings, 201 sq. ; as to Capitoline hill, 208 Virgin, Assumption of the, 18 sqq. of
Viracochas,
VirbiuB,
;
channel in which royal blood flows, 241 sq. Wood, King of the, 9, 16, 26 sq,, 152
166, 169, 174, 194 sqq., an embodiment of Jupiter or Janus, 281 sqq. Woods unsuitable for housebuilding, 66 ; of Latium, 211 sq.
sqq.^
160,
;
280
sqq,
Wounds,
sqq.,
Wyingurri
80
233
^9',
sq.
Xenophon
Vishnu, 156
Vitellius at
sq.
Nemi,
13
sq.
for,
74
cure for jaundice, 47
.
as
Wagogo
m-
of East Africa, 97
sq.,
112
...
Walos of Senegal, 126 sq. Wanyoro of Central Africa, the, n6 War, customs observed while men
at, 60 sqq. Warwickshire, May Day ceremonies 166 sq. Water-gods, 23 sq.
Yorubas, chieftainship
their reverence for
among
the,
are
note I
Yuin
in,
tribe in Australia,
Water-spirits,
marriage
of
women
192
to,
179
sqq.
men
sacrificed to,
Zeus, Heavenly, 3 1 j Lacedsemon, 31; cured of love, 73 j kings descended from, 169 ; married to Demeter, 175 sacred marriage of, 175 sqq.^ sq.-^
Zeus embodied in Greek kings, 196 sq. ; Zeus of Dodona, 200, 213
Zimbas
or
Muzimbas, of E.
Africa, 134
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