The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 06 of 12)

and Pries

sts regulated by minute rules

of nature, while regarded as dependent on the king, is supposed to be partly independent of his will. His person is considered, if we may express it so, as the dynamical centre of the universe, from which lines of force radiate to all quarters of the heaven; so that any motion of his-the turning of his head, the lifting of his hand-instantaneously affects and may seriously disturb some part of nature. He is the point of support on which hangs the balance of the world, and the slightest irregularity on his part may overthrow the delicate equipoise. The greatest care must, therefore, be taken both by and of him; [pg 002] and his whole life, down to its minutest details, must be so regulated that no act of his, voluntary or involuntary, may disarrange or upset the establi

ormerly observe

Mikado's mode of life was writt

that which is taken from his body at that time, hath been stolen from him, and that such a theft doth not prejudice his holiness or dignity. In ancient times, he was obliged to sit on the throne for some hours every morning, with the imperial crown on his head, but to sit altogether like a [pg 004] statue, without stirring either hands or feet, head or eyes, nor indeed any part of his body, because, by this means, it was thought that he could preserve peace and tranquillity in his empire; for if, unfortunately, he turned himself on one side or the other, or if he looked a good while towards any part of his dominions, it was apprehended that war, famine, fire, or some other great misfortune was near at hand to desolate the country. But it having been afterwards discovered, that the imperial crown was the palladium, which by its immobility7 could preserve peace in the empire, it was thought expedient to deliver his imperial person, consecrated only to idleness and pleasures, from this burthensome duty, and therefore the crown is at present placed on the throne for some hours every m

g

by kings and priests

e business of government in the villages is conducted by subordinate chiefs, who are appointed by him.10 In the West African kingdom of Congo there was a supreme pontiff called Chitomé or Chitombé, whom the negroes regarded as a god on earth and all-powerful in heaven. Hence before they would taste the new crops they offered him the first-fruits, fearing that manifold misfortunes would befall them if they broke this rule. When he left his residence to visit other places within his jurisdiction, all married people had to observe strict continence the whole time he was out; [pg 006] for it was supposed that any act of incontinence would prove fatal to him. And if he were to die a natural death, they thought that the world would perish, and the earth, which he alone sustained by his power and merit, would immediately be annihilated.11 Similarly in Humbe, a kingdom of Angola, the incontinence of young people under the age of puberty used to be a capital crime, because it was believed to entail the death of the king within the year. Of late the death penalty has been commuted for a fine of ten oxen inflicted on each of the culprits. This commutation has attracted thousands of dissolute youth to Humbe from the neighbouring tribes, among whom the old penalty is still rigorously exacted.12 Amongst the semi-barbarous nations of the New World, at the date of the Spanish conquest, there were found hierarchies or theocracies like those of Japan;13 in parti

arly society are intended to preserve t

early, therefore, out of a regard for their own safety, which might be imperilled by any rash act of the king, and still more by his death, the people will exact of their king or priest a strict conformity to those rules, the observance of which is deemed necessary for his own preservation, and consequently for the preservation of his people and the world. The idea that early kingdoms are despotisms in which the people exist only for the sovereign, is wholly inapplicable to the monarchies we are considering. On the contrary, the sovereign in them exists only for his subjects; his life is only valuable so long as he discharges the duties of his position by ordering the course of nature for his people's benefit. So soon as he fails to do so, the care, the devotion, the religious homage which they had hitherto lavished on him cease and are changed into hatred and contempt; he is [pg 008] dismissed ignominiously, and may be thankful if he escapes with his life. Worshipped as a god one day, he is killed

rved by Afr

closed on all sides by grassy slopes, lie the scattered huts and yam-fields of Riabba, the capital of the native king of Fernando Po. This mysterious being lives in the lowest depths of the crater, surrounded by a harem of forty women, and covered, it is said, with old silver coins. Naked savage as he is, he yet exercises far more influence in the island than the Spanish governor at Santa Isabel. In him the conservative spirit of the Boobies or aboriginal inhabitants of the island is, as it were, incorporate. [pg 009] He has never seen a whit

frican kings. Prohib

th by their priests if ever they dare to look on it.22 It is believed that the king of Cayor in Senegal would infallibly die within the year if he were to cross a river or an arm of the sea.23 In Mashonaland down to recent times the chiefs would not cross certain rivers, particularly the Rurikwi and the Nyadiri; and the [pg 010] custom was still strictly observed by at least one chief within the last few years. "On no account will the chief cross the river. If it is absolutely necessary for him to do so, he is blindfolded and carried across with shouting and singing. Should he walk across, he will go blind or die and certainly lose the chieftainship."24 So among the Mahafalys and Sakalavas in the south of Madagascar some kings are forbidden to sail on the sea or to cross certain rivers.25 The horror of the sea is not peculiar to kings. The Basutos are said to share it instinctively, though they have never seen sa

among the Sakalavas and

n days he may not quit [pg 011] his hut; and so on."30 Among some of the hill tribes of Assam both the headman and his wife have to observe many taboos in respect of food; thus they may not eat buffalo, pork, dog, fowl, or tomatoes. The headman must be chaste, the husband of one wife, and he must separate himself from her on

erved by I

e, nor encamp for nine days on the plains of Cualann, nor travel the road of Duibhlinn on Monday, nor ride a dirty black-heeled horse across Magh Maistean. The king of Munster was prohibited from enjoying the feast of Loch Lein from one Monday to another; from banqueting by night in the beginning of harvest before Geim at Leitreacha; from encamping for nine days upon the Siuir; and from holding a border meeting at Gabhran. The king of [pg 012] Connaught might not conclude a treaty respecting his ancient palace of Cruachan33 after making peace on All-Hallows Day, nor go in a speckled garment on a grey speckled steed to the heath of Dal Chais, nor repair to an assembly of women at Seaghais, nor sit in autumn on the sepulchral mounds of the wife of Maine, nor contend in running with the rider of a grey one-eyed horse at Ath Gallta between two posts. The king

rved by Egy

ribed for him.... For not only were the times appointed at which he should transact public business or sit in judgment; but the very hours for his walking and bathing and sleeping with his wife, and, in short, performing every act of life were all settled. Custom enjoined a simple diet; the only flesh he might eat was veal and goose, and he might only drink a prescribed quantity of wine."36 However, there is reason to think that these rules were observed, not by the ancient Pharaohs, but by the priestly kings who reigned at Thebes and

by the Flamen

he might not touch or even name a goat, a dog,41 raw meat, [pg 014] beans,42 and ivy; he might not walk under a vine; the feet of his bed had to be daubed with mud; his hair could be cut only by a free man and with a bronze knife, and his hair and nails when cut had to be buried under a lucky tree; he might not touch a dead body nor enter a place where one was burned;43 he might not see work being done on holy days; he might not be uncovered in the open air; if a man in bonds were taken into his house, the captive had to be unbound an

by the Bodia o

n behalf of the town to the dead and to demons. Nominally his power is very great, but in practice it is very limited; for he dare not defy public opinion, and he is held responsible, even with his life, for any adversity that befalls the country. It is expected of him that he should cause the earth to bring forth abundantly, the people to be healthy, war to be driven far away, and witchcraft to be kept in abeyance. His life is trammelled by the observance of certain restrictions or taboos. Thus he may not sleep in any house but his own off

cred milkmen among th

he funeral ceremonies, unless he first resigns his office and descends from the exalted rank of milkman to that of a mere common mortal. Indeed it appears that in old days he had to resign the seals, or rather the pails, of office whenever any member of his clan departed this life. However, these heavy restraints are laid in their entirety only on milkmen of the very highest class.46 Among the Todas there are milkmen and milkmen; and some of them get off more lightly in consideration of their humbler station in life.47 Still, apart from the dignity they enjoy, the lot even of these other milkmen is not altogether a happy one. Thus, for example, at a place called Kanodrs there is a dairy-temple of a conical form. The milkman who has charge of it must be celibate during the tenure of his office: he must sleep in the calves' house, a very flimsy structure with an open door and a fire-place that gives little heat: he may wear only one very scanty garment: he must take his meals sitting on the outer wall which surrounds the dairy: in eating he m

e Spiritual from t

rules was to divorce the tempor

creatures, cloistered recluses, from whose nerveless fingers the reins of government slipped into the firmer grasp of men who were often content to wield the reality of sovereignty without its name. In some countries this rift in the suprem

sovereignty with its

he throne. Hence when the leading chiefs have a spite at a man and wish to rid themselves of him, they elect him king.52 Formerly, before a man was proclaimed king of Sierra Leone, it used to be the custom to load him with chains and thrash him. Then the fetters were knocked off, the kingly robe was placed on him, and he received in his hands the symbol of royal dignity, which was nothing but the axe of the executioner.53 It is not therefore surprising to read that in Sierra Leone, where such customs have prevailed, "except among the Mandingoes and Suzees, few kings are natives of the countries they govern. So different are their ideas from ours, that very few are solicitous of the honour, and competition is very seldom heard of."54 Another writer on Sierra Leone tells us that "the honour of reigning, so much coveted in Europe, is very frequently rejected in Africa, on account of the expense attached to it, which sometimes greatly exceeds the revenues of the crown."55 A reluctance to accept the sovereignty in the Ethiopian kingdom of Gingiro was simulated, if not really felt, as we learn

ded between a tempora

by every means in their power to leave the government to them, whilst he devotes all his time to the degrading rites of devil-worship, and the ceaseless muttering of meaningless jargon, of which the Tibetan form of Buddhism chiefly consists. They declare that he is a saint by birth, that he is the direct descendant of the greatest king of Tibet, the canonised Srongtsan Gampo, who was a contemporary of Mahomed in the seventh century a.d. and who first introduced Buddhism to Tibet." "This saintly lineage, which secures for the king's person popular homage amounting to worship, is probably, however, a mere invention of the priests to glorify their puppet-prince for their own sordid ends. Such devices are common in the East."59 The custom regularly observed by the Tahitian kings of abdicating on the birth of a son, who was immediately proclaimed sovereign and received his father's homage, may perhaps have originated, like the similar custom occasionally practised by the Mikados, in a wish to shift to other shoulders the irksome burden of royalty; for in Tahiti as elsewhere the sovereign was subjected to a system of vexatious restrictions.60 In Mangaia, another Polynesian island, religious and civil authority were lodged in separate hands, spiritual functions being discharged by a line of hereditary kings, while the temporal government was entrusted from time to time to a victorious war-chief, whose investiture, however, had to be completed by the king. To the latter were assigned the best lands, and he received daily offerings of the choicest food.61 The Mikado and [pg 021] Tycoon of Japan had their counterparts in the Roko Tui and Vunivalu of Fiji. The Roko Tui was the Reverend or Sacred King. The Vunivalu was the Root of War or War King. In one kingdom a certain Thakambau, who was the War King, kept all power in his own hands, but in a neighbouring kingdom the real ruler was the Sacred King.62 Similarly

nd civil kings

given especially to their various idems, one of which, called Ndem Efik, is a sort of tutelary deity of the country. An individual was appointed to take charge of this object of worship, who bore the name of King Calabar; and likely, in bypast times, possessed the power indicated by the title, being both king and priest. He had as a tribute the skins of all leopards killed, and should a slave take refuge in his shrine he belonged to Ndem Efik. The office, however, imposed certain restrictions on its occupant. He, for instance, could not partake of food in the presence of [pg 023] any one, and he was prohibited from engaging in traffic. On account of these and other disabilities, when the last holder of the office died, a poor old man of the Cobham family, no successor was found for him, and the priesthood has become extinct."69 One of the practical inconveniences of such an office is that the house of the fetish king enjoys the right of sanctuary, and so tends to become little better than a rookery of bad character

g of th

a certain hour. Each band of his catchpoles was led by a man who went about concealed from head to foot under a conical casing of straw and blew blasts on a shell which caused every one that heard it to shudder. The King of the Night never met the ordinary [pg 024] king except on the first and last days of their res

taboo rajahs in

nd."74 Similarly in the Mekeo district of British New Guinea there is a double chieftainship. The people are divided into two groups according to families, and each of the groups has its chief. One of the two is the war chief, the other is the taboo (afu) chief. The office of the latter is hereditary; his duty is to impose a taboo on any of the [pg 025] crops, such as the coco-nuts and areca nuts, whenever he thinks it desirable to prohibit their use. In his office we may perhaps detect the beginning of a priestly dynasty, but as yet his functions appear to be more magical than religious, being concerned with the control of the harvests rather than with the propitiation of higher powers. The members of another family are bound to see to it that the taboo imposed by the chief is strictly observed. For this purpose some fourteen or fifteen men of the family form a sort of constabulary. Every evening they go round the village armed with clubs and disguised with masks or leaves. All the time they are in office they are forbidden to live with their wives a

g