The Golden Bough. James George Frazer
Читать онлайн книгу.
and killed their kings in times of scarcity. Thus, in the time of the Swedish king Domalde a mighty famine broke out, which lasted several years, and could be stayed by the blood neither of beasts nor of men. So, in a great popular assembly held at Upsala, the chiefs decided that king Domalde himself was the cause of the scarcity and must be sacrificed for good seasons. So they slew him and smeared with his blood the altars of the gods. Again, we are told that the Swedes always attributed good or bad crops to their kings as the cause. Now, in the reign of King Olaf, there came dear times and famine, and the people thought that the fault was the king's, because he was sparing in his sacrifices. So, mustering an army, they marched against him, surrounded his dwelling, and burned him in it, “giving him to Odin as a sacrifice for good crops.”177 In 1814, a pestilence having broken out among the reindeer of the Chukch, the Shamans declared that the beloved chief Koch must be sacrificed to the angry gods; so the chief's own son stabbed him with a dagger.178 On the coral island of Niuē, or Savage Island, in the South Pacific, there formerly reigned a line of kings. But as the kings were also high priests, and were supposed to make the food grow, the people became angry with them in times of scarcity and killed them; till at last, as one after another was killed, no one would be king, and the monarchy came to an end.179 As in these cases the divine kings, so in ancient Egypt the divine beasts, were responsible for the course of nature. When pestilence and other calamities had fallen on the land, in consequence of a long and severe drought, the priests took the sacred animals secretly by night, and threatened them, but if the evil did not abate they slew the beasts.180
From this survey of the religious position occupied by the king in rude societies we may infer that the claim to divine and supernatural powers put forward by the monarchs of great historical empires like those of Egypt, Mexico, and Peru, was not the simple outcome of inflated vanity or the empty expression of a grovelling adulation; it was merely a survival and extension of the old savage apotheosis of living kings. Thus, for example, as children of the Sun the Incas of Peru were revered like gods; they could do no wrong, and no one dreamed of offending against the person, honour, or property of the monarch or of any of the royal race. Hence, too, the Incas did not, like most people, look on sickness as an evil. They considered it a messenger sent from their father the Sun to call his son to come and rest with him in heaven. Therefore the usual words in which an Inca announced his approaching end were these: “My father calls me to come and rest with him.” They would not oppose their father's will by offering sacrifice for recovery, but openly declared that he had called them to his rest.181 The Mexican kings at their accession took an oath that they would make the sun to shine, the clouds to give rain, the rivers to flow, and the earth to bring forth fruits in abundance.182 By Chinese custom the emperor is deemed responsible if the drought be at all severe, and many are the self-condemnatory edicts on this subject published in the pages of the Peking Gazette. However it is rather as a high priest than as a god that the Chinese emperor bears the blame; for in extreme cases he seeks to remedy the evil by personally offering prayers and sacrifices to heaven.183 The Parthian monarchs of the Arsacid house styled themselves brothers of the sun and moon and were worshipped as deities. It was esteemed sacrilege to strike even a private member of the Arsacid family in a brawl.184 The kings of Egypt were deified in their lifetime, and their worship was celebrated in special temples and by special priests. Indeed the worship of the kings sometimes cast that of the gods into the shade. Thus in the reign of Merenra a high official declared that he had built many holy places in order that the spirits of the king, the ever-living Merenra, might be invoked “more than all the gods.”185 The King of Egypt seems to have shared with the sacred animals the blame of any failure of the crops.186 He was addressed as “Lord of heaven, lord of earth, sun, life of the whole world, lord of time, measurer of the sun's course, Tum for men, lord of well-being, creator of the harvest, maker and fashioner of mortals, bestower of breath upon all men, giver of life to all the host of gods, pillar of heaven, threshold of the earth, weigher of the equipoise of both worlds, lord of rich gifts, increaser of the corn” etc.187 Yet, as we should expect, the exalted powers thus ascribed to the king differed in degree rather than in kind from those which every Egyptian claimed for himself. Tiele observes that “as every good man at his death became Osiris, as every one in danger or need could by the use of magic sentences assume the form of a deity, it is quite comprehensible how the king, not only after death, but already during his life, was placed on a level with the deity.”188
Thus it appears that the same union of sacred functions with a royal title which meets us in the King of the Wood at Nemi, the Sacrificial King at Rome and the King Archon at Athens, occurs frequently outside the limits of classical antiquity and is a common feature of societies at all stages from barbarism to civilisation. Further, it appears that the royal priest is often a king in fact as well as in name, swaying the sceptre as well as the crosier. All this confirms the tradition of the origin of the titular and priestly kings in the republics of ancient Greece and Italy. At least by showing that the combination of spiritual and temporal power, of which Graeco-Italian tradition preserved the memory, has actually existed in many places, we have obviated any suspicion of improbability that might have attached to the tradition. Therefore we may now fairly ask, May not the King of the Wood have had an origin like that which a probable tradition assigns to the Sacrificial King of Rome and the King Archon of Athens? In other words, may not his predecessors in office have been a line of kings whom a republican revolution stripped of their political power, leaving them only their religious functions and the shadow of a crown? There are at least two reasons for answering this question in the negative. One reason is drawn from the abode of the priest of Nemi; the other from his title, the King of the Wood. If his predecessors had been kings in the ordinary sense, he would surely have been found residing, like the fallen kings of Rome and Athens, in the city of which the sceptre had passed from him. This city must have been Aricia, for there was none nearer. But Aricia, as we have seen, was three miles off from his forest sanctuary by the lake shore. If he reigned, it was not in the city, but in the greenwood. Again his title, King of the Wood, hardly allows us to suppose that he had ever been a king in the common sense of the word. More likely he was a king of nature, and of a special side of nature, namely, the woods from which he took his title. If we could find instances of what we may call departmental kings of nature, that is of persons supposed to rule over particular elements or aspects of nature, they would probably present a closer analogy to the King of the Wood than the divine kings we have been hitherto considering, whose control of nature is general rather than special. Instances of such departmental kings are not wanting.
On a hill at Bomma (the mouth of the Congo) dwells Namvulu Vumu, King of the Rain and Storm.189 Of some of the tribes on the Upper Nile we are told that they have no kings in the common sense; the only persons whom they acknowledge as such are the Kings of the Rain, Mata Kodou, who are credited with the power of giving rain at the proper time, that is in the rainy season. Before the rains begin to fall at the end of March the country is a parched and arid desert; and the cattle, which form the people's chief wealth, perish for lack of grass. So, when the end of March draws on, each householder betakes himself to the King of the Rain and offers him a cow that he may make the rain to fall soon. If no shower falls, the people assemble and demand that the king shall give them rain; and if the sky still continues cloudless, they rip up his belly in which he is believed to keep the storms. Amongst the Bari tribe one of these Rain Kings made rain by sprinkling water on the ground out of a hand-bell.190
Among tribes on the outskirts of Abyssinia a similar office exists and has been thus described by an observer. “The priesthood of the Alfai, as he is called by the Barea and Kunáma, is a remarkable one; he is believed to be able to make rain. This office formerly existed among the Algeds and appears to be still common to the Nuba negroes. The Alfai of the Bareas, who is also consulted by the northern Kunáma, lives near Tembádere on a mountain alone with his family. The people bring him tribute in the form of clothes and fruits, and cultivate for him a large field of his own. He is a kind of king, and his office passes by inheritance to his brother or sister's son. He is supposed to conjure down rain and to drive away the locusts. But if he disappoints the people's expectation and a great drought arises in the land, the Alfai is stoned to death, and his nearest relations are obliged to cast the first stone at him. When we passed through the country, the office of Alfai was still held by an old man; but I heard that rain-making had proved too dangerous for him and that he had renounced his office.”191
In the