In the province of Lagos, the Ijebu tribe of the Yoruba race is divided into two branches, which are known respectively as the Ijebu Ode and the Ijebu Remon. The Ode branch of the tribe is ruled by a chief who bears the title of Awujale and is surrounded by a great deal of mystery. Down to recent times his face might not be seen even by his own subjects, and if circumstances obliged him to communicate with them he did so through a screen which hid him from view. The other or Remon branch of the Ijebu tribe is governed by a chief, who ranks below the Awujale. Mr. John Parkinson was informed that in former times this subordinate chief used to be killed with ceremony after a rule of three years. As the country is now under British protection the custom of putting the chief to death at the end of a three years' reign has long been abolished, and Mr. Parkinson was unable to ascertain any particulars on the subject.
At Babylon, within historical times, the tenure of the kingly office was in practice lifelong, yet in theory it would seem to have been merely annual. For every year at the festival of Zagmuk the king had to renew his power by seizing the hands of the image of Marduk in his great temple of Esagil at Babylon. Even when Babylon passed under the power of Assyria, the monarchs of that country were expected to legalise their claim to the throne every year by coming to Babylon and performing the ancient ceremony at the New Year festival, and some of them found the obligation so burdensome that rather than discharge it they renounced the title of king altogether and contented themselves with the humbler one of Governor. Further, it would appear that in remote times, though not within the historical period, the kings of Babylon or their barbarous predecessors forfeited not merely their crown but their life at the end of a year's tenure of office. At least this is the conclusion to which the following evidence seems to point. According to the historian Berosus, who as a Babylonian priest spoke with ample knowledge, there was annually celebrated in Babylon a festival called the Sacaea. It began on the sixteenth day of the month Lous, and lasted for five days, during which masters and servants changed places, the servants giving orders and the masters obeying them. A prisoner condemned to death was dressed in the king's robes, seated on the king's throne, allowed to issue whatever commands he pleased, to eat, drink, and enjoy himself, and to lie with the king's concubines. But at the end of the five days he was stripped of his royal robes, scourged, and hanged or impaled. During his brief term of office he bore the title of Zoganes. This custom might perhaps have been explained as merely a grim jest perpetrated in a season of jollity at the expense of an unhappy criminal. But one circumstance—the leave given to the mock king to enjoy the king's concubines—is decisive against this interpretation. Considering the jealous seclusion of an oriental despot's harem we may be quite certain that permission to invade it would never have been granted by the despot, least of all to a condemned criminal, except for the very gravest cause. This cause could hardly be other than that the condemned man was about to die in the king's stead, and that to make the substitution perfect it was necessary he should enjoy the full rights of royalty during his brief reign. There is nothing surprising in this substitution. The rule that the king must be put to death either on the appearance of any symptom of bodily decay or at the end of a fixed period is certainly one which, sooner or later, the kings would seek to abolish or modify. We have seen that in Ethiopia, Sofala, and Eyeo the rule was boldly set aside by enlightened monarchs; and that in Calicut the old custom of killing the king at the end of twelve years was changed into a permission granted to any one at the end of the twelve years' period to attack the king, and, in the event of killing him, to reign in his stead; though, as the king took care at these times to be surrounded by his guards, the permission was little more than a form. Another way of modifying the stern old rule is seen in the Babylonian custom just described. When the time drew near for the king to be put to death (in Babylon this appears to have been at the end of a single year's reign) he abdicated for a few days, during which a temporary king reigned and suffered in his stead. At first the temporary king may have been an innocent person, possibly a member of the king's own family; but with the growth of civilisation the sacrifice of an innocent person would be revolting to the public sentiment, and accordingly a condemned criminal would be invested with the brief and fatal sovereignty. In the sequel we shall find other examples of a dying criminal representing a dying god. For we must not forget that, as the case of the Shilluk kings clearly shows, the king is slain in his character of a god or a demigod, his death and resurrection, as the only means of perpetuating the divine life unimpaired, being deemed necessary for the salvation of his people and the world.
A vestige of a practice of putting the king to death at the end of a year's reign appears to have survived in the festival called Macahity, which used to be celebrated in Hawaii during the last month of the year. About a hundred years ago a Russian voyager described the custom as follows: "The taboo Macahity is not unlike to our festival of Christmas. It continues a whole month, during which the people amuse themselves with dances, plays, and sham-fights of every kind. The king must open this festival wherever he is. On this occasion his majesty dresses himself in his richest cloak and helmet, and is paddled in a canoe along the shore, followed sometimes by many of his subjects. He embarks early, and must finish his excursion at sunrise. The strongest and most expert of the warriors is chosen to receive him on his landing. This warrior watches the canoe along the beach; and as soon as the king lands, and has thrown off his cloak, he darts his spear at him, from a distance of about thirty paces, and the king must either catch the spear in his hand, or suffer from it: there is no jesting in the business. Having caught it, he carries it under his arm, with the sharp end downwards, into the temple or heavoo. On his entrance, the assembled multitude begin their sham-fights, and immediately the air is obscured by clouds of spears, made for the occasion with blunted ends. Hamamea [the king] has been frequently advised to abolish this ridiculous ceremony, in which he risks his life every year; but to no effect. His answer always is, that he is as able to catch a spear as any one on the island is to throw it at him. During the Macahity, all punishments are remitted throughout the country; and no person can leave the place in which he commences these holidays, let the affair be ever so important."
That a king should regularly have been put to death at the close of a year's reign will hardly appear improbable when we learn that to this day there is still a kingdom in which the reign and the life of the sovereign are limited to a single day. In Ngoio, a province of the ancient kingdom of Congo, the rule obtains that the chief who assumes the cap of sovereignty is always killed on the night after his coronation. The right of succession lies with the chief of the Musurongo; but we need not wonder that he does not exercise it, and that the throne stands vacant. "No one likes to lose his life for a few hours' glory on the Ngoio throne."
XXV. Temporary Kings
IN SOME places the modified form of the old custom of regicide which appears to have prevailed at Babylon has been further softened down. The king still abdicates annually for a short time and his place is filled by a more or less nominal sovereign; but at the close of his short reign the latter is no longer killed, though sometimes a mock execution still survives as a memorial of the time when he was actually put to death. To take examples. In the month of Mac (February) the king of Cambodia annually abdicated for three days. During this time he performed no act of authority, he did not touch the seals, he did not even receive the revenues which fell due. In his stead there reigned a temporary king called Sdach Mac, that is, King February. The office of temporary king was hereditary in a family distantly connected with the royal house, the sons succeeding the fathers and the younger brothers the elder brothers just as in the succession to the real sovereignty. On a favourable day fixed by the astrologers the temporary king was conducted by the mandarins in triumphal procession. He rode one of the royal elephants, seated in the royal palanquin, and escorted by soldiers who, dressed in appropriate costumes, represented the neighbouring peoples of Siam, Annam, Laos, and so on. In place of the golden crown he wore a peaked white cap, and his regalia, instead of being of gold encrusted with diamonds, were of rough wood. After paying homage to the real king, from whom he received the sovereignty for three days, together with all the revenues accruing during that time (though this last custom has been omitted for some time), he moved in procession round the palace and through the streets of the capital. On the third day, after the usual procession, the temporary king gave orders that the elephants should trample under foot the "mountain of rice," which was a scaffold of bamboo surrounded by sheaves of rice. The people gathered up the rice, each man taking home a little with him to secure a good harvest. Some of it was also taken to the king, who had it cooked and presented to the monks.
In Siam on the sixth day of the moon in the sixth month (the end of April) a temporary king is appointed, who for three days enjoys the royal prerogatives, the real king remaining shut up in his palace. This temporary king sends his numerous satellites in all directions to seize and confiscate whatever they can find in the bazaar and open shops; even the ships and junks which arrive in harbour during the three days are forfeited to him and must be redeemed. He goes to a field in the middle of the city, whither they bring a gilded plough drawn by gaily-decked oxen. After the plough has been anointed and the oxen rubbed with incense, the mock king traces nine furrows with the plough, followed by aged dames of the palace scattering the first seed of the season. As soon as the nine furrows are drawn, the crowd of spectators rushes in and scrambles for the seed which has just been sown, believing that, mixed with the seed-rice, it will ensure a plentiful crop. Then the oxen are unyoked, and rice, maize, sesame, sago, bananas, sugar-cane, melons, and so on, are set before them; whatever they eat first will, it is thought, be dear in the year following, though some people interpret the omen in the opposite sense. During this time the temporary king stands leaning against a tree with his right foot resting on his left knee. From standing thus on one foot he is popularly known as King Hop; but his official title is Phaya Phollathep "Lord of the Heavenly Hosts." He is a sort of Minister of Agriculture; all disputes about fields, rice, and so forth, are referred to him. There is moreover another ceremony in which he personates the king. It takes place in the second month (which falls in the cold season) and lasts three days. He is conducted in procession to an open place opposite the Temple of the Brahmans, where there are a number of poles dressed like May-poles, upon which the Brahmans swing. All the while that they swing and dance, the Lord of the Heavenly Hosts has to stand on one foot upon a seat which is made of bricks plastered over, covered with a white cloth, and hung with tapestry. He is supported by a wooden frame with a gilt canopy, and two Brahmans stand one on each side of him. The dancing Brahmans carry buffalo horns with which they draw water from a large copper caldron and sprinkle it on the spectators; this is supposed to bring good luck, causing the people to dwell in peace and quiet, health and prosperity. The time during which the Lord of the Heavenly Hosts has to stand on one foot is about three hours. This is thought "to prove the dispositions of the Devattas and spirits." If he lets his foot down "he is liable to forfeit his property and have his family enslaved by the king, as it is believed to be a bad omen, portending destruction to the state, and instability to the throne. But if he stand firm he is believed to have gained a victory over evil spirits, and he has moreover the privilege, ostensibly at least, of seizing any ship which may enter the harbour during these three days, and taking its contents, and also of entering any open shop in the town and carrying away what he chooses."
Such were the duties and privileges of the Siamese King Hop down to about the middle of the nineteenth century or later. Under the reign of the late enlightened monarch this quaint personage was to some extent both shorn of the glories and relieved of the burden of his office. He still watches, as of old, the Brahmans rushing through the air in a swing suspended between two tall masts, each some ninety feet high; but he is allowed to sit instead of stand, and, although public opinion still expects him to keep his right foot on his left knee during the whole of the ceremony, he would incur no legal penalty were he, to the great chagrin of the people, to put his weary foot to the ground. Other signs, too, tell of the invasion of the East by the ideas and civilisation of the West. The thoroughfares that lead to the scene of the performance are blocked with carriages: lamp-posts and telegraph posts, to which eager spectators cling like monkeys, rise above the dense crowd; and, while a tatterdemalion band of the old style, in gaudy garb of vermilion and yellow, bangs and tootles away on drums and trumpets of an antique pattern, the procession of barefooted soldiers in brilliant uniforms steps briskly along to the lively strains of a modern military band playing "Marching through Georgia."
On the first day of the sixth month, which was regarded as the beginning of the year, the king and people of Samarcand used to put on new clothes and cut their hair and beards. Then they repaired to a forest near the capital where they shot arrows on horseback for seven days. On the last day the target was a gold coin, and he who hit it had the right to be king for one day. In Upper Egypt on the first day of the solar year by Coptic reckoning, that is, on the tenth of September, when the Nile has generally reached its highest point, the regular government is suspended for three days and every town chooses its own ruler. This temporary lord wears a sort of tall fool's cap and a long flaxen beard, and is enveloped in a strange mantle. With a wand of office in his hand and attended by men disguised as scribes, executioners, and so forth, he proceeds to the Governor's house. The latter allows himself to be deposed; and the mock king, mounting the throne, holds a tribunal, to the decisions of which even the governor and his officials must bow. After three days the mock king is condemned to death; the envelope or shell in which he was encased is committed to the flames, and from its ashes the Fellah creeps forth. The custom perhaps points to an old practice of burning a real king in grim earnest. In Uganda the brothers of the king used to be burned, because it was not lawful to shed the royal blood.
The Mohammedan students of Fez, in Morocco, are allowed to appoint a sultan of their own, who reigns for a few weeks, and is known as Sultan t-tulba, "the Sultan of the Scribes." This brief authority is put up for auction and knocked down to the highest bidder. It brings some substantial privileges with it, for the holder is freed from taxes thenceforward, and he has the right of asking a favour from the real sultan. That favour is seldom refused; it usually consists in the release of a prisoner. Moreover, the agents of the student-sultan levy fines on the shopkeepers and householders, against whom they trump up various humorous charges. The temporary sultan is surrounded with the pomp of a real court, and parades the streets in state with music and shouting, while a royal umbrella is held over his head. With the so-called fines and free-will offerings, to which the real sultan adds a liberal supply of provisions, the students have enough to furnish forth a magnificent banquet; and altogether they enjoy themselves thoroughly, indulging in all kinds of games and amusements. For the first seven days the mock sultan remains in the college; then he goes about a mile out of the town and encamps on the bank of the river, attended by the students and not a few of the citizens. On the seventh day of his stay outside the town he is visited by the real sultan, who grants him his request and gives him seven more days to reign, so that the reign of "the Sultan of the Scribes" nominally lasts three weeks. But when six days of the last week have passed the mock sultan runs back to the town by night. This temporary sultanship always falls in spring, about the beginning of April. Its origin is said to have been as follows. When Mulai Rasheed II. was fighting for the throne in 1664 or 1665, a certain Jew usurped the royal authority at Taza. But the rebellion was soon suppressed through the loyalty and devotion of the students. To effect their purpose they resorted to an ingenious stratagem. Forty of them caused themselves to be packed in chests which were sent as a present to the usurper. In the dead of night, while the unsuspecting Jew was slumbering peacefully among the packing-cases, the lids were stealthily raised, the brave forty crept forth, slew the usurper, and took possession of the city in the name of the real sultan, who, to mark his gratitude for the help thus rendered him in time of need, conferred on the students the right of annually appointing a sultan of their own. The narrative has all the air of a fiction devised to explain an old custom, of which the real meaning and origin had been forgotten.
A custom of annually appointing a mock king for a single day was observed at Lostwithiel in Cornwall down to the sixteenth century. On "little Easter Sunday" the freeholders of the town and manor assembled together, either in person or by their deputies, and one among them, as it fell to his lot by turn, gaily attired and gallantly mounted, with a crown on his head, a sceptre in his hand, and a sword borne before him, rode through the principal street to the church, dutifully attended by all the rest on horseback. The clergyman in his best robes received him at the churchyard stile and conducted him to hear divine service. On leaving the church he repaired, with the same pomp, to a house provided for his reception. Here a feast awaited him and his suite, and being set at the head of the table he was served on bended knees, with all the rites due to the estate of a prince. The ceremony ended with the dinner, and every man returned home.
Sometimes the temporary king occupies the throne, not annually, but once for all at the beginning of each reign. Thus in the kingdom of Jambi in Sumatra it is the custom that at the beginning of a new reign a man of the people should occupy the throne and exercise the royal prerogatives for a single day. The origin of the custom is explained by a tradition that there were once five royal brothers, the four elder of whom all declined the throne on the ground of various bodily defects, leaving it to their youngest brother. But the eldest occupied the throne for one day, and reserved for his descendants a similar privilege at the beginning of every reign. Thus the office of temporary king is hereditary in a family akin to the royal house. In Bilaspur it seems to be the custom, after the death of a Rajah, for a Brahman to eat rice out of the dead Rajah's hand, and then to occupy the throne for a year. At the end of the year the Brahman receives presents and is dismissed from the territory, being forbidden apparently to return. "The idea seems to be that the spirit of the Rj enters into the Brhman who eats the khir (rice and milk) out of his hand when he is dead, as the Brahman is apparently carefully watched during the whole year, and not allowed to go away." The same or a similar custom is believed to obtain among the hill states about Kangra. The custom of banishing the Brahman who represents the king may be a substitute for putting him to death. At the installation of a prince of Carinthia a peasant, in whose family the office was hereditary, ascended a marble stone which stood surrounded by meadows in a spacious valley; on his right stood a black mother-cow, on his left a lean ugly mare. A rustic crowd gathered about him. Then the future prince, dressed as a peasant and carrying a shepherd's staff, drew near, attended by courtiers and magistrates. On perceiving him the peasant called out, "Who is this whom I see coming so proudly along?" The people answered, "The prince of the land." The peasant was then prevailed on to surrender the marble seat to the prince on condition of receiving sixty pence, the cow and mare, and exemption from taxes. But before yielding his place he gave the prince a light blow on the cheek.
Some points about these temporary kings deserve to be specially noticed before we pass to the next branch of the evidence. In the first place, the Cambodian and Siamese examples show clearly that it is especially the divine or magical functions of the king which are transferred to his temporary substitute. This appears from the belief that by keeping up his foot the temporary king of Siam gained a victory over the evil spirits, whereas by letting it down he imperilled the existence of the state. Again, the Cambodian ceremony of trampling down the "mountain of rice," and the Siamese ceremony of opening the ploughing and sowing, are charms to produce a plentiful harvest, as appears from the belief that those who carry home some of the trampled rice, or of the seed sown, will thereby secure a good crop. Moreover, when the Siamese representative of the king is guiding the plough, the people watch him anxiously, not to see whether he drives a straight furrow, but to mark the exact point on his leg to which the skirt of his silken robe reaches; for on that is supposed to hang the state of the weather and the crops during the ensuing season. If the Lord of the Heavenly Hosts hitches up his garment above his knee, the weather will be wet and heavy rains will spoil the harvest. If he lets it trail to his ankle, a drought will be the consequence. But fine weather and heavy crops will follow if the hem of his robe hangs exactly half-way down the calf of his leg. So closely is the course of nature, and with it the weal or woe of the people, dependent on the minutest act or gesture of the king's representative. But the task of making the crops grow, thus deputed to the temporary kings, is one of the magical functions regularly supposed to be discharged by kings in primitive society. The rule that the mock king must stand on one foot upon a raised seat in the rice-field was perhaps originally meant as a charm to make the crop grow high; at least this was the object of a similar ceremony observed by the old Prussians. The tallest girl, standing on one foot upon a seat, with her lap full of cakes, a cup of brandy in her right hand and a piece of elm-bark or linden-bark in her left, prayed to the god Waizganthos that the flax might grow as high as she was standing. Then, after draining the cup, she had it refilled, and poured the brandy on the ground as an offering to Waizganthos, and threw down the cakes for his attendant sprites. If she remained steady on one foot throughout the ceremony, it was an omen that the flax crop would be good; but if she let her foot down, it was feared that the crop might fail. The same significance perhaps attaches to the swinging of the Brahmans, which the Lord of the Heavenly Hosts had formerly to witness standing on one foot. On the principles of homoeopathic or imitative magic it might be thought that the higher the priests swing the higher will grow the rice. For the ceremony is described as a harvest festival, and swinging is practised by the Letts of Russia with the avowed intention of influencing the growth of the crops. In the spring and early summer, between Easter and St. John's Day (the summer solstice), every Lettish peasant is said to devote his leisure hours to swinging diligently; for the higher he rises in the air the higher will his flax grow that season.
In the foregoing cases the temporary king is appointed annually in accordance with a regular custom. But in other cases the appointment is made only to meet a special emergency, such as to relieve the real king from some actual or threatened evil by diverting it to a substitute, who takes his place on the throne for a short time. The history of Persia furnishes instances of such occasional substitutes for the Shah. Thus Shah Abbas the Great, being warned by his astrologers in the year 1591 that a serious danger impended over him, attempted to avert the omen by abdicating the throne and appointing a certain unbeliever named Yusoofee, probably a Christian, to reign in his stead. The substitute was accordingly crowned, and for three days, if we may trust the Persian historians, he enjoyed not only the name and the state but the power of the king. At the end of his brief reign he was put to death: the decree of the stars was fulfilled by this sacrifice; and Abbas, who reascended his throne in a most propitious hour, was promised by his astrologers a long and glorious reign.
XXVI. Sacrifice of the King's Son
A POINT to notice about the temporary kings described in the foregoing chapter is that in two places (Cambodia and Jambi) they come of a stock which is believed to be akin to the royal family. If the view here taken of the origin of these temporary kingships is correct, we can easily understand why the king's substitute should sometimes be of the same race as the king. When the king first succeeded in getting the life of another accepted as a sacrifice instead of his own, he would have to show that the death of that other would serve the purpose quite as well as his own would have done. Now it was as a god or demigod that the king had to die; therefore the substitute who died for him had to be invested, at least for the occasion, with the divine attributes of the king. This, as we have just seen, was certainly the case with the temporary kings of Siam and Cambodia; they were invested with the supernatural functions, which in an earlier stage of society were the special attributes of the king. But no one could so well represent the king in his divine character as his son, who might be supposed to share the divine afflatus of his father. No one, therefore, could so appropriately die for the king and, through him, for the whole people, as the king's son.
We have seen that according to tradition, Aun or On, King of Sweden, sacrificed nine of his sons to Odin at Upsala in order that his own life might be spared. After he had sacrificed his second son he received from the god an answer that he should live so long as he gave him one of his sons every ninth year. When he had sacrificed his seventh son, he still lived, but was so feeble that he could not walk but had to be carried in a chair. Then he offered up his eighth son, and lived nine years more, lying in his bed. After that he sacrificed his ninth son, and lived another nine years, but so that he drank out of a horn like a weaned child. He now wished to sacrifice his only remaining son to Odin, but the Swedes would not allow him. So he died and was buried in a mound at Upsala.
In ancient Greece there seems to have been at least one kingly house of great antiquity of which the eldest sons were always liable to be sacrificed in room of their royal sires. When Xerxes was marching through Thessaly at the head of his mighty host to attack the Spartans at Thermopylae, he came to the town of Alus. Here he was shown the sanctuary of Laphystian Zeus, about which his guides told him a strange tale. It ran somewhat as follows. Once upon a time the king of the country, by name Athamas, married a wife Nephele, and had by her a son called Phrixus and a daughter named Helle. Afterwards he took to himself a second wife called Ino, by whom he had two sons, Learchus and Melicertes. But his second wife was jealous of her stepchildren, Phrixus and Helle, and plotted their death. She went about very cunningly to compass her bad end. First of all she persuaded the women of the country to roast the seed corn secretly before it was committed to the ground. So next year no crops came up and the people died of famine. Then the king sent messengers to the oracle at Delphi to enquire the cause of the dearth. But the wicked stepmother bribed the messenger to give out as the answer of the god that the dearth would never cease till the children of Athamas by his first wife had been sacrificed to Zeus. When Athamas heard that, he sent for the children, who were with the sheep. But a ram with a fleece of gold opened his lips, and speaking with the voice of a man warned the children of their danger. So they mounted the ram and fled with him over land and sea. As they flew over the sea, the girl slipped from the animal's back, and falling into water was drowned. But her brother Phrixus was brought safe to the land of Colchis, where reigned a child of the sun. Phrixus married the king's daughter, and she bore him a son Cytisorus. And there he sacrificed the ram with the golden fleece to Zeus the God of Flight; but some will have it that he sacrificed the animal to Laphystian Zeus. The golden fleece itself he gave to his wife's father, who nailed it to an oak tree, guarded by a sleepless dragon in a sacred grove of Ares. Meanwhile at home an oracle had commanded that King Athamas himself should be sacrificed as an expiatory offering for the whole country. So the people decked him with garlands like a victim and led him to the altar, where they were just about to sacrifice him when he was rescued either by his grandson Cytisorus, who arrived in the nick of time from Colchis, or by Hercules, who brought tidings that the king's son Phrixus was yet alive. Thus Athamas was saved, but afterward he went mad, and mistaking his son Learchus for a wild beast, shot him dead. Next he attempted the life of his remaining son Melicertes, but the child was rescued by his mother Ino, who ran and threw herself and him from a high rock into the sea. Mother and son were changed into marine divinities, and the son received special homage in the isle of Tenedos, where babes were sacrificed to him. Thus bereft of wife and children the unhappy Athamas quitted his country, and on enquiring of the oracle where he should dwell was told to take up his abode wherever he should be entertained by wild beasts. He fell in with a pack of wolves devouring sheep, and when they saw him they fled and left him the bleeding remnants of their prey. In this way the oracle was fulfilled. But because King Athamas had not been sacrificed as a sin-offering for the whole country, it was divinely decreed that the eldest male scion of his family in each generation should be sacrificed without fail, if ever he set foot in the town-hall, where the offerings were made to Laphystian Zeus by one of the house of Athamas. Many of the family, Xerxes was informed, had fled to foreign lands to escape this doom; but some of them had returned long afterwards, and being caught by the sentinels in the act of entering the town-hall were wreathed as victims, led forth in procession, and sacrificed. These instances appear to have been notorious, if not frequent; for the writer of a dialogue attributed to Plato, after speaking of the immolation of human victims by the Carthaginians, adds that such practices were not unknown among the Greeks, and he refers with horror to the sacrifices offered on Mount Lycaeus and by the descendants of Athamas.
The suspicion that this barbarous custom by no means fell into disuse even in later days is strengthened by a case of human sacrifice which occurred in Plutarch's time at Orchomenus, a very ancient city of Boeotia, distant only a few miles across the plain from the historian's birthplace. Here dwelt a family of which the men went by the name of Psoloeis or "Sooty," and the women by the name of Oleae or "Destructive." Every year at the festival of the Agrionia the priest of Dionysus pursued these women with a drawn sword, and if he overtook one of them he had the right to slay her. In Plutarch's lifetime the right was actually exercised by a priest Zoilus. The family thus liable to furnish at least one human victim every year was of royal descent, for they traced their lineage to Minyas, the famous old king of Orchomenus, the monarch of fabulous wealth, whose stately treasury, as it is called, still stands in ruins at the point where the long rocky hill of Orchomenus melts into the vast level expanse of the Copaic plain. Tradition ran that the king's three daughters long despised the other women of the country for yielding to the Bacchic frenzy, and sat at home in the king's house scornfully plying the distaff and the loom, while the rest, wreathed with flowers, their dishevelled locks streaming to the wind, roamed in ecstasy the barren mountains that rise above Orchomenus, making the solitude of the hills to echo to the wild music of cymbals and tambourines. But in time the divine fury infected even the royal damsels in their quiet chamber; they were seized with a fierce longing to partake of human flesh, and cast lots among themselves which should give up her child to furnish a cannibal feast. The lot fell on Leucippe, and she surrendered her son Hippasus, who was torn limb from limb by the three. From these misguided women sprang the Oleae and the Psoloeis, of whom the men were said to be so called because they wore sad-coloured raiment in token of their mourning and grief.
Now this practice of taking human victims from a family of royal descent at Orchomenus is all the more significant because Athamas himself is said to have reigned in the land of Orchomenus even before the time of Minyas, and because over against the city there rises Mount Laphystius, on which, as at Alus in Thessaly, there was a sanctuary of Laphystian Zeus, where, according to tradition, Athamas purposed to sacrifice his two children Phrixus and Helle. On the whole, comparing the traditions about Athamas with the custom that obtained with regard to his descendants in historical times, we may fairly infer that in Thessaly and probably in Boeotia there reigned of old a dynasty of which the kings were liable to be sacrificed for the good of the country to the god called Laphystian Zeus, but that they contrived to shift the fatal responsibility to their offspring, of whom the eldest son was regularly destined to the altar. As time went on, the cruel custom was so far mitigated that a ram was accepted as a vicarious sacrifice in room of the royal victim, provided always that the prince abstained from setting foot in the town-hall where the sacrifices were offered to Laphystian Zeus by one of his kinsmen. But if he were rash enough to enter the place of doom, to thrust himself wilfully, as it were, on the notice of the god who had good-naturedly winked at the substitution of a ram, the ancient obligation which had been suffered to lie in abeyance recovered all its force, and there was no help for it but he must die. The tradition which associated the sacrifice of the king or his children with a great dearth points clearly to the belief, so common among primitive folk, that the king is responsible for the weather and the crops, and that he may justly pay with his life for the inclemency of the one or the failure of the other. Athamas and his line, in short, appear to have united divine or magical with royal functions; and this view is strongly supported by the claims to divinity which Salmoneus, the brother of Athamas, is said to have set up. We have seen that this presumptuous mortal professed to be no other than Zeus himself, and to wield the thunder and lightning, of which he made a trumpery imitation by the help of tinkling kettles and blazing torches. If we may judge from analogy, his mock thunder and lightning were no mere scenic exhibition designed to deceive and impress the beholders; they were enchantments practised by the royal magician for the purpose of bringing about the celestial phenomena which they feebly mimicked.
Among the Semites of Western Asia the king, in a time of national danger, sometimes gave his own son to die as a sacrifice for the people. Thus Philo of Byblus, in his work on the Jews, says: "It was an ancient custom in a crisis of great danger that the ruler of a city or nation should give his beloved son to die for the whole people, as a ransom offered to the avenging demons; and the children thus offered were slain with mystic rites. So Cronus, whom the Phoenicians call Israel, being king of the land and having an only-begotten son called Jeoud (for in the Phoenician tongue Jeoud signifies 'only begotten'), dressed him in royal robes and sacrificed him upon an altar in a time of war, when the country was in great danger from the enemy." When the king of Moab was besieged by the Israelites and hard beset, he took his eldest son, who should have reigned in his stead, and offered him for a burnt offering on the wall.
XXVII. Succession to the Soul
TO THE VIEW that in early times, and among barbarous races, kings have frequently been put to death at the end of a short reign, it may be objected that such a custom would tend to the extinction of the royal family. The objection may be met by observing, first, that the kingship is often not confined to one family, but may be shared in turn by several; second, that the office is frequently not hereditary, but is open to men of any family, even to foreigners, who may fulfil the requisite conditions, such as marrying a princess or vanquishing the king in battle; and, third, that even if the custom did tend to the extinction of a dynasty, that is not a consideration which would prevent its observance among people less provident of the future and less heedful of human life than ourselves. Many races, like many individuals, have indulged in practices which must in the end destroy them. The Polynesians seem regularly to have killed two-thirds of their children. In some parts of East Africa the proportion of infants massacred at birth is said to be the same. Only children born in certain presentations are allowed to live. The Jagas, a conquering tribe in Angola, are reported to have put to death all their children, without exception, in order that the women might not be cumbered with babies on the march. They recruited their numbers by adopting boys and girls of thirteen or fourteen years of age, whose parents they had killed and eaten. Among the Mbaya Indians of South America the women used to murder all their children except the last, or the one they believed to be the last. If one of them had another child afterwards, she killed it. We need not wonder that this practice entirely destroyed a branch of the Mbaya nation, who had been for many years the most formidable enemies of the Spaniards. Among the Lengua Indians of the Gran Chaco, the missionaries discovered what they describe as "a carefully planned system of racial suicide, by the practice of infanticide by abortion, and other methods." Nor is infanticide the only mode in which a savage tribe commits suicide. A lavish use of the poison ordeal may be equally effective. Some time ago a small tribe named Uwet came down from the hill country, and settled on the left branch of the Calabar River in West Africa. When the missionaries first visited the place, they found the population considerable, distributed into three villages. Since then the constant use of the poison ordeal has almost extinguished the tribe. On one occasion the whole population took poison to prove their innocence. About half perished on the spot, and the remnant, we are told, still continuing their superstitious practice, must soon become extinct. With such examples before us we need not hesitate to believe that many tribes have felt no scruple or delicacy in observing a custom which tends to wipe out a single family. To attribute such scruples to them is to commit the common, the perpetually repeated mistake of judging the savage by the standard of European civilisation. If any of my readers set out with the notion that all races of men think and act much in the same way as educated Englishmen, the evidence of superstitious belief and custom collected in this work should suffice to disabuse him of so erroneous a prepossession.
The explanation here given of the custom of killing divine persons assumes, or at least is readily combined with, the idea that the soul of the slain divinity is transmitted to his successor. Of this transmission I have no direct proof except in the case of the Shilluk, among whom the practice of killing the divine king prevails in a typical form, and with whom it is a fundamental article of faith that the soul of the divine founder of the dynasty is immanent in every one of his slain successors. But if this is the only actual example of such a belief which I can adduce, analogy seems to render it probable that a similar succession to the soul of the slain god has been supposed to take place in other instances, though direct evidence of it is wanting. For it has been already shown that the soul of the incarnate deity is often supposed to transmigrate at death into another incarnation; and if this takes place when the death is a natural one, there seems no reason why it should not take place when the death has been brought about by violence. Certainly the idea that the soul of a dying person may be transmitted to his successor is perfectly familiar to primitive peoples. In Nias the eldest son usually succeeds his father in the chieftainship. But if from any bodily or mental defect the eldest son is disqualified for ruling, the father determines in his lifetime which of his sons shall succeed him. In order, however, to establish his right of succession, it is necessary that the son upon whom his father's choice falls shall catch in his mouth or in a bag the last breath, and with it the soul, of the dying chief. For whoever catches his last breath is chief equally with the appointed successor. Hence the other brothers, and sometimes also strangers, crowd round the dying man to catch his soul as it passes. The houses in Nias are raised above the ground on posts, and it has happened that when the dying man lay with his face on the floor, one of the candidates has bored a hole in the floor and sucked in the chief's last breath through a bamboo tube. When the chief has no son, his soul is caught in a bag, which is fastened to an image made to represent the deceased; the soul is then believed to pass into the image.
Sometimes it would appear that the spiritual link between a king and the souls of his predecessors is formed by the possession of some part of their persons. In southern Celebes the regalia often consist of corporeal portions of deceased rajahs, which are treasured as sacred relics and confer the right to the throne. Similarly among the Sakalavas of southern Madagascar a vertebra of the neck, a nail, and a lock of hair of a deceased king are placed in a crocodile's tooth and carefully kept along with the similar relics of his predecessors in a house set apart for the purpose. The possession of these relics constitutes the right to the throne. A legitimate heir who should be deprived of them would lose all his authority over the people, and on the contrary a usurper who should make himself master of the relics would be acknowledged king without dispute. When the Alake or king of Abeokuta in West Africa dies, the principal men decapitate his body, and placing the head in a large earthen vessel deliver it to the new sovereign; it becomes his fetish and he is bound to pay it honours. Sometimes, in order apparently that the new sovereign may inherit more surely the magical and other virtues of the royal line, he is required to eat a piece of his dead predecessor. Thus at Abeokuta not only was the head of the late king presented to his successor, but the tongue was cut out and given him to eat. Hence, when the natives wish to signify that the sovereign reigns, they say, "He has eaten the king." A custom of the same sort is still practised at Ibadan, a large town in the interior of Lagos, West Africa. When the king dies his head is cut off and sent to his nominal suzerain, the Alafin of Oyo, the paramount king of Yoruba land; but his heart is eaten by his successor. This ceremony was performed not very many years ago at the accession of a new king of Ibadan.
Taking the whole of the preceding evidence into account, we may fairly suppose that when the divine king or priest is put to death his spirit is believed to pass into his successor. In point of fact, among the Shilluk of the White Nile, who regularly kill their divine kings, every king on his accession has to perform a ceremony which appears designed to convey to him the same sacred and worshipful spirit which animated all his predecessors, one after the other, on the throne.
XXVIII. The Killing of the Tree-Spirit
1. The Whitsuntide Mummers
IT remains to ask what light the custom of killing the divine king or priest sheds upon the special subject to our enquiry. In an earlier part of this work we saw reason to suppose that the King of the Wood at Nemi was regarded as an incarnation of a tree-spirit or of the spirit of vegetation, and that as such he would be endowed, in the belief of his worshippers, with a magical power of making the trees to bear fruit, the crops to grow, and so on. His life must therefore have been held very precious by his worshippers, and was probably hedged in by a system of elaborate precautions or taboos like those by which, in so many places, the life of the man-god has been guarded against the malignant influence of demons and sorcerers. But we have seen that the very value attached to the life of the man-god necessitates his violent death as the only means of preserving it from the inevitable decay of age. The same reasoning would apply to the King of the Wood; he, too, had to be killed in order that the divine spirit, incarnate in him, might be transferred in its integrity to his successor. The rule that he held office till a stronger should slay him might be supposed to secure both the preservation of his divine life in full vigour and its transference to a suitable successor as soon as that vigour began to be impaired. For so long as he could maintain his position by the strong hand, it might be inferred that his natural force was not abated; whereas his defeat and death at the hands of another proved that his strength was beginning to fail and that it was time his divine life should be lodged in a less dilapidated tabernacle. This explanation of the rule that the King of the Wood had to be slain by his successor at least renders that rule perfectly intelligible. It is strongly supported by the theory and practice of the Shilluk, who put their divine king to death at the first signs of failing health, lest his decrepitude should entail a corresponding failure of vital energy on the corn, the cattle, and men. Moreover, it is countenanced by the analogy of the Chitom, upon whose life the existence of the world was supposed to hang, and who was therefore slain by his successor as soon as he showed signs of breaking up. Again, the terms on which in later times the King of Calicut held office are identical with those attached to the office of King of the Wood, except that whereas the former might be assailed by a candidate at any time, the King of Calicut might only be attacked once every twelve years. But as the leave granted to the King of Calicut to reign so long as he could defend himself against all comers was a mitigation of the old rule which set a fixed term to his life, so we may conjecture that the similar permission granted to the King of the Wood was a mitigation of an older custom of putting him to death at the end of a definite period. In both cases the new rule gave to the god-man at least a chance for his life, which under the old rule was denied him; and people probably reconciled themselves to the change by reflecting that so long as the god-man could maintain himself by the sword against all assaults, there was no reason to apprehend that the fatal decay had set in.
The conjecture that the King of the Wood was formerly put to death at the expiry of a fixed term, without being allowed a chance for his life, will be confirmed if evidence can be adduced of a custom of periodically killing his counterparts, the human representatives of the tree-spirit, in Northern Europe. Now in point of fact such a custom has left unmistakable traces of itself in the rural festivals of the peasantry. To take examples.
At Niederpring, in Lower Bavaria, the Whitsuntide representative of the tree-spirit—the Pfingstl as he was called—was clad from top to toe in leaves and flowers. On his head he wore a high pointed cap, the ends of which rested on his shoulders, only two holes being left in it for his eyes. The cap was covered with water-flowers and surmounted with a nosegay of peonies. The sleeves of his coat were also made of water-plants, and the rest of his body was enveloped in alder and hazel leaves. On each side of him marched a boy holding up one of the Pfingstl's arms. These two boys carried drawn swords, and so did most of the others who formed the procession. They stopped at every house where they hoped to receive a present; and the people, in hiding, soused the leaf-clad boy with water. All rejoiced when he was well drenched. Finally he waded into the brook up to his middle; whereupon one of the boys, standing on the bridge, pretended to cut off his head. At Wurmlingen, in Swabia, a score of young fellows dress themselves on Whit-Monday in white shirts and white trousers, with red scarves round their waists and swords hanging from the scarves. They ride on horseback into the wood, led by two trumpeters blowing their trumpets. In the wood they cut down leafy oak branches, in which they envelop from head to foot him who was the last of their number to ride out of the village. His legs, however, are encased separately, so that he may be able to mount his horse again. Further, they give him a long artificial neck, with an artificial head and a false face on the top of it. Then a May-tree is cut, generally an aspen or beech about ten feet high; and being decked with coloured handkerchiefs and ribbons it is entrusted to a special "May-bearer." The cavalcade then returns with music and song to the village. Amongst the personages who figure in the procession are a Moorish king with a sooty face and a crown on his head, a Dr. Iron-Beard, a corporal, and an executioner. They halt on the village green, and each of the characters makes a speech in rhyme. The executioner announces that the leaf-clad man has been condemned to death, and cuts off his false head. Then the riders race to the May-tree, which has been set up a little way off. The first man who succeeds in wrenching it from the ground as he gallops past keeps it with all its decorations. The ceremony is observed every second or third year.
In Saxony and Thringen there is a Whitsuntide ceremony called "chasing the Wild Man out of the bush," or "fetching the Wild Man out of the wood." A young fellow is enveloped in leaves or moss and called the Wild Man. He hides in the wood and the other lads of the village go out to seek him. They find him, lead him captive out of the wood, and fire at him with blank muskets. He falls like dead to the ground, but a lad dressed as a doctor bleeds him, and he comes to life again. At this they rejoice, and, binding him fast on a waggon, take him to the village, where they tell all the people how they have caught the Wild Man. At every house they receive a gift. In the Erzgebirge the following custom was annually observed at Shrovetide about the beginning of the seventeenth century. Two men disguised as Wild Men, the one in brushwood and moss, the other in straw, were led about the streets, and at last taken to the market-place, where they were chased up and down, shot and stabbed. Before falling they reeled about with strange gestures and spirted blood on the people from bladders which they carried. When they were down, the huntsmen placed them on boards and carried them to the ale-house, the miners marching beside them and winding blasts on their mining tools as if they had taken a noble head of game. A very similar Shrovetide custom is still observed near Schluckenau in Bohemia. A man dressed up as a Wild Man is chased through several streets till he comes to a narrow lane across which a cord is stretched. He stumbles over the cord and, falling to the ground, is overtaken and caught by his pursuers. The executioner runs up and stabs with his sword a bladder filled with blood which the Wild Man wears round his body; so the Wild Man dies, while a stream of blood reddens the ground. Next day a straw-man, made up to look like the Wild Man, is placed on a litter, and, accompanied by a great crowd, is taken to a pool into which it is thrown by the executioner. The ceremony is called "burying the Carnival."
In Semic (Bohemia) the custom of beheading the King is observed on Whit-Monday. A troop of young people disguise themselves; each is girt with a girdle of bark and carries a wooden sword and a trumpet of willow-bark. The King wears a robe of tree-bark adorned with flowers, on his head is a crown of bark decked with flowers and branches, his feet are wound about with ferns, a mask hides his face, and for a sceptre he has a hawthorn switch in his hand. A lad leads him through the village by a rope fastened to his foot, while the rest dance about, blow their trumpets, and whistle. In every farmhouse the King is chased round the room, and one of the troop, amid much noise and outcry, strikes with his sword a blow on the King's robe of bark till it rings again. Then a gratuity is demanded. The ceremony of decapitation, which is here somewhat slurred over, is carried out with a greater semblance of reality in other parts of Bohemia. Thus in some villages of the Kniggrtz district on Whit-Monday the girls assemble under one lime-tree and the young men under another, all dressed in their best and tricked out with ribbons. The young men twine a garland for the Queen, and the girls another for the King. When they have chosen the King and Queen they all go in procession two and two, to the ale-house, from the balcony of which the crier proclaims the names of the King and Queen. Both are then invested with the insignia of their office and are crowned with the garlands, while the music plays up. Then some one gets on a bench and accuses the King of various offences, such as ill-treating the cattle. The King appeals to witnesses and a trial ensues, at the close of which the judge, who carries a white wand as his badge of office, pronounces a verdict of "Guilty," or "Not guilty." If the verdict is "Guilty," the judge breaks his wand, the King kneels on a white cloth, all heads are bared, and a soldier sets three or four hats, one above the other, on his Majesty's head. The judge then pronounces the word "Guilty" thrice in a loud voice, and orders the crier to behead the King. The crier obeys by striking off the King's hats with the wooden sword.
But perhaps, for our purpose, the most instructive of these mimic executions is the following Bohemian one. In some places of the Pilsen district (Bohemia) on Whit-Monday the King is dressed in bark, ornamented with flowers and ribbons; he wears a crown of gilt paper and rides a horse, which is also decked with flowers. Attended by a judge, an executioner, and other characters, and followed by a train of soldiers, all mounted, he rides to the village square, where a hut or arbour of green boughs has been erected under the May-trees, which are firs, freshly cut, peeled to the top, and dressed with flowers and ribbons. After the dames and maidens of the village have been criticised and a frog beheaded, the cavalcade rides to a place previously determined upon, in a straight, broad street. Here they draw up in two lines and the King takes to flight. He is given a short start and rides off at full speed, pursued by the whole troop. If they fail to catch him he remains King for another year, and his companions must pay his score at the ale-house in the evening. But if they overtake and catch him he is scourged with hazel rods or beaten with the wooden swords and compelled to dismount. Then the executioner asks, "Shall I behead this King?" The answer is given, "Behead him"; the executioner brandishes his axe, and with the words, "One, two, three, let the King headless be!" he strikes off the King's crown. Amid the loud cries of the bystanders the King sinks to the ground; then he is laid on a bier and carried to the nearest farmhouse.
In most of the personages who are thus slain in mimicry it is impossible not to recognise representatives of the tree-spirit or spirit of vegetation, as he is supposed to manifest himself in spring. The bark, leaves, and flowers in which the actors are dressed, and the season of the year at which they appear, show that they belong to the same class as the Grass King, King of the May, Jack-in-the-Green, and other representatives of the vernal spirit of vegetation which we examined in an earlier part of this work. As if to remove any possible doubt on this head, we find that in two cases these slain men are brought into direct connexion with May-trees, which are the impersonal, as the May King, Grass King, and so forth, are the personal representatives of the tree-spirit. The drenching of the Pfingstl with water and his wading up to the middle into the brook are, therefore, no doubt rain-charms like those which have been already described.
But if these personages represent, as they certainly do, the spirit of vegetation in spring, the question arises, Why kill them? What is the object of slaying the spirit of vegetation at any time and above all in spring, when his services are most wanted? The only probable answer to this question seems to be given in the explanation already proposed of the custom of killing the divine king or priest. The divine life, incarnate in a material and mortal body, is liable to be tainted and corrupted by the weakness of the frail medium in which it is for a time enshrined; and if it is to be saved from the increasing enfeeblement which it must necessarily share with its human incarnation as he advances in years, it must be detached from him before, or at least as soon as, he exhibits signs of decay, in order to be transferred to a vigorous successor. This is done by killing the old representative of the god and conveying the divine spirit from him to a new incarnation. The killing of the god, that is, of his human incarnation, is therefore merely a necessary step to his revival or resurrection in a better form. Far from being an extinction of the divine spirit, it is only the beginning of a purer and stronger manifestation of it. If this explanation holds good of the custom of killing divine kings and priests in general, it is still more obviously applicable to the custom of annually killing the representative of the tree-spirit or spirit of vegetation in spring. For the decay of plant life in winter is readily interpreted by primitive man as an enfeeblement of the spirit of vegetation; the spirit has, he thinks, grown old and weak and must therefore be renovated by being slain and brought to life in a younger and fresher form. Thus the killing of the representative of the tree-spirit in spring is regarded as a means to promote and quicken the growth of vegetation. For the killing of the tree-spirit is associated always (we must suppose) implicitly, and sometimes explicitly also, with a revival or resurrection of him in a more youthful and vigorous form. So in the Saxon and Thringen custom, after the Wild Man has been shot he is brought to life again by a doctor; and in the Wurmlingen ceremony there figures a Dr. Iron-Beard, who probably once played a similar part; certainly in another spring ceremony, which will be described presently, Dr. Iron-Beard pretends to restore a dead man to life. But of this revival or resurrection of the god we shall have more to say anon.
The points of similarity between these North European personages and the subject of our enquiry—the King of the Wood or priest of Nemi—are sufficiently striking. In these northern maskers we see kings, whose dress of bark and leaves along with the hut of green boughs and the fir-trees, under which they hold their court, proclaim them unmistakably as, like their Italian counterpart, Kings of the Wood. Like him they die a violent death, but like him they may escape from it for a time by their bodily strength and agility; for in several of these northern customs the flight and pursuit of the king is a prominent part of the ceremony, and in one case at least if the king can outrun his pursuers he retains his life and his office for another year. In this last case the king in fact holds office on condition of running for his life once a year, just as the King of Calicut in later times held office on condition of defending his life against all comers once every twelve years, and just as the priest of Nemi held office on condition of defending himself against any assault at any time. In every one of these instances the life of the god-man is prolonged on condition of his showing, in a severe physical contest of fight or flight, that his bodily strength is not decayed, and that, therefore, the violent death, which sooner or later is inevitable, may for the present be postponed. With regard to flight it is noticeable that flight figured conspicuously both in the legend and in the practice of the King of the Wood. He had to be a runaway slave in memory of the flight of Orestes, the traditional founder of the worship; hence the Kings of the Wood are described by an ancient writer as "both strong of hand and fleet of foot." Perhaps if we knew the ritual of the Arician grove fully we might find that the king was allowed a chance for his life by flight, like his Bohemian brother. I have already conjectured that the annual flight of the priestly king at Rome (regifugium) was at first a flight of the same kind; in other words, that he was originally one of those divine kings who are either put to death after a fixed period or allowed to prove by the strong hand or the fleet foot that their divinity is vigorous and unimpaired. One more point of resemblance may be noted between the Italian King of the Wood and his northern counterparts. In Saxony and Thringen the representative of the tree-spirit, after being killed, is brought to life again by a doctor. This is exactly what legend affirmed to have happened to the first King of the Wood at Nemi, Hippolytus or Virbius, who after he had been killed by his horses was restored to life by the physician Aesculapius. Such a legend tallies well with the theory that the slaying of the King of the Wood was only a step to his revival or resurrection in his successor.
2. Burying the Carnival
THUS far I have offered an explanation of the rule which required that the priest of Nemi should be slain by his successor. The explanation claims to be no more than probable; our scanty knowledge of the custom and of its history forbids it to be more. But its probability will be augmented in proportion to the extent to which the motives and modes of thought which it assumes can be proved to have operated in primitive society. Hitherto the god with whose death and resurrection we have been chiefly concerned has been the tree-god. But if I can show that the custom of killing the god and the belief in his resurrection originated, or at least existed, in the hunting and pastoral stage of society, when the slain god was an animal, and that it survived into the agricultural stage, when the slain god was the corn or a human being representing the corn, the probability of my explanation will have been considerably increased. This I shall attempt to do in the sequel, and in the course of the discussion I hope to clear up some obscurities which still remain, and to answer some objections which may have suggested themselves to the reader.
We start from the point at which we left off—the spring customs of European peasantry. Besides the ceremonies already described there are two kindred sets of observances in which the simulated death of a divine or supernatural being is a conspicuous feature. In one of them the being whose death is dramatically represented is a personification of the Carnival; in the other it is Death himself. The former ceremony falls naturally at the end of the Carnival, either on the last day of that merry season, namely Shrove Tuesday, or on the first day of Lent, namely Ash Wednesday. The date of the other ceremony—the Carrying or Driving out of Death, as it is commonly called—is not so uniformly fixed. Generally it is the fourth Sunday in Lent, which hence goes by the name of Dead Sunday; but in some places the celebration falls a week earlier, in others, as among the Czechs of Bohemia, a week later, while in certain German villages of Moravia it is held on the first Sunday after Easter. Perhaps, as has been suggested, the date may originally have been variable, depending on the appearance of the first swallow or some other herald of the spring. Some writers regard the ceremony as Slavonic in its origin. Grimm thought it was a festival of the New Year with the old Slavs, who began their year in March. We shall first take examples, of the mimic death of the Carnival, which always falls before the other in the calendar.
At Frosinone, in Latium, about half-way between Rome and Naples, the dull monotony of life in a provincial Italian town is agreeably broken on the last day of the Carnival by the ancient festival known as the Radica. About four o'clock in the afternoon the town band, playing lively tunes and followed by a great crowd, proceeds to the Piazza del Plebiscito, where is the Sub-Prefecture as well as the rest of the Government buildings. Here, in the middle of the square, the eyes of the expectant multitude are greeted by the sight of an immense car decked with many-coloured festoons and drawn by four horses. Mounted on the car is a huge chair, on which sits enthroned the majestic figure of the Carnival, a man of stucco about nine feet high with a rubicund and smiling countenance. Enormous boots, a tin helmet like those which grace the heads of officers of the Italian marine, and a coat of many colours embellished with strange devices, adorn the outward man of this stately personage. His left hand rests on the arm of the chair, while with his right he gracefully salutes the crowd, being moved to this act of civility by a string which is pulled by a man who modestly shrinks from publicity under the mercy-seat. And now the crowd, surging excitedly round the car, gives vent to its feelings in wild cries of joy, gentle and simple being mixed up together and all dancing furiously the Saltarello. A special feature of the festival is that every one must carry in his hand what is called a radica ( "root"), by which is meant a huge leaf of the aloe or rather the agave. Any one who ventured into the crowd without such a leaf would be unceremoniously hustled out of it, unless indeed he bore as a substitute a large cabbage at the end of a long stick or a bunch of grass curiously plaited. When the multitude, after a short turn, has escorted the slow-moving car to the gate of the Sub-Prefecture, they halt, and the car, jolting over the uneven ground, rumbles into the courtyard. A hush now falls on the crowd, their subdued voices sounding, according to the description of one who has heard them, like the murmur of a troubled sea. All eyes are turned anxiously to the door from which the Sub-Prefect himself and the other representatives of the majesty of the law are expected to issue and pay their homage to the hero of the hour. A few moments of suspense and then a storm of cheers and hand-clapping salutes the appearance of the dignitaries, as they file out and, descending the staircase, take their place in the procession. The hymn of the Carnival is now thundered out, after which, amid a deafening roar, aloe leaves and cabbages are whirled aloft and descend impartially on the heads of the just and the unjust, who lend fresh zest to the proceedings by engaging in a free fight. When these preliminaries have been concluded to the satisfaction of all concerned, the procession gets under weigh. The rear is brought up by a cart laden with barrels of wine and policemen, the latter engaged in the congenial task of serving out wine to all who ask for it, while a most internecine struggle, accompanied by a copious discharge of yells, blows, and blasphemy, goes on among the surging crowd at the cart's tail in their anxiety not to miss the glorious opportunity of intoxicating themselves at the public expense. Finally, after the procession has paraded the principal streets in this majestic manner, the effigy of Carnival is taken to the middle of a public square, stripped of his finery, laid on a pile of wood, and burnt amid the cries of the multitude, who thundering out once more the song of the Carnival fling their so-called "roots" on the pyre and give themselves up without restraint to the pleasures of the dance.
In the Abruzzi a pasteboard figure of the Carnival is carried by four grave-diggers with pipes in their mouths and bottles of wine slung at their shoulder-belts. In front walks the wife of the Carnival, dressed in mourning and dissolved in tears. From time to time the company halts, and while the wife addresses the sympathising public, the grave-diggers refresh the inner man with a pull at the bottle. In the open square the mimic corpse is laid on a pyre, and to the roll of drums, the shrill screams of the women, and the gruffer cries of the men a light is set to it. While the figure burns, chestnuts are thrown about among the crowd. Sometimes the Carnival is represented by a straw-man at the top of a pole which is borne through the town by a troop of mummers in the course of the afternoon. When evening comes on, four of the mummers hold out a quilt or sheet by the corners, and the figure of the Carnival is made to tumble into it. The procession is then resumed, the performers weeping crocodile tears and emphasising the poignancy of their grief by the help of saucepans and dinner bells. Sometimes, again, in the Abruzzi the dead Carnival is personified by a living man who lies in a coffin, attended by another who acts the priest and dispenses holy water in great profusion from a bathing tub.
At Lerida, in Catalonia, the funeral of the Carnival was witnessed by an English traveller in 1877. On the last Sunday of the Carnival a grand procession of infantry, cavalry, and maskers of many sorts, some on horseback and some in carriages, escorted the grand car of His Grace Pau Pi, as the effigy was called, in triumph through the principal streets. For three days the revelry ran high, and then at midnight on the last day of the Carnival the same procession again wound through the streets, but under a different aspect and for a different end. The triumphal car was exchanged for a hearse, in which reposed the effigy of his dead Grace: a troop of maskers, who in the first procession had played the part of Students of Folly with many a merry quip and jest, now, robed as priests and bishops, paced slowly along holding aloft huge lighted tapers and singing a dirge. All the mummers wore crape, and all the horsemen carried blazing flambeaux. Down the high street, between the lofty, many-storeyed and balconied houses, where every window, every balcony, every housetop was crammed with a dense mass of spectators, all dressed and masked in fantastic gorgeousness, the procession took its melancholy way. Over the scene flashed and played the shifting cross-lights and shadows from the moving torches: red and blue Bengal lights flared up and died out again; and above the trampling of the horses and the measured tread of the marching multitude rose the voices of the priests chanting the requiem, while the military bands struck in with the solemn roll of the muffled drums. On reaching the principal square the procession halted, a burlesque funeral oration was pronounced over the defunct Pau Pi, and the lights were extinguished. Immediately the devil and his angels darted from the crowd, seized the body and fled away with it, hotly pursued by the whole multitude, yelling, screaming, and cheering. Naturally the fiends were overtaken and dispersed; and the sham corpse, rescued from their clutches, was laid in a grave that had been made ready for its reception. Thus the Carnival of 1877 at Lerida died and was buried.
A ceremony of the same sort is observed in Provence on Ash Wednesday. An effigy called Caramantran, whimsically attired, is drawn in a chariot or borne on a litter, accompanied by the populace in grotesque costumes, who carry gourds full of wine and drain them with all the marks, real or affected, of intoxication. At the head of the procession are some men disguised as judges and barristers, and a tall gaunt personage who masquerades as Lent; behind them follow young people mounted on miserable hacks and attired as mourners who pretend to bewail the fate that is in store for Caramantran. In the principal square the procession halts, the tribunal is constituted, and Caramantran placed at the bar. After a formal trial he is sentenced to death amid the groans of the mob: the barrister who defended him embraces his client for the last time: the officers of justice do their duty: the condemned is set with his back to a wall and hurried into eternity under a shower of stones. The sea or a river receives his mangled remains. Throughout nearly the whole of the Ardennes it was and still is customary on Ash Wednesday to burn an effigy which is supposed to represent the Carnival, while appropriate verses are sung round about the blazing figure. Very often an attempt is made to fashion the effigy in the likeness of the husband who is reputed to be least faithful to his wife of any in the village. As might perhaps have been anticipated, the distinction of being selected for portraiture under these painful circumstances has a slight tendency to breed domestic jars, especially when the portrait is burnt in front of the house of the gay deceiver whom it represents, while a powerful chorus of caterwauls, groans, and other melodious sounds bears public testimony to the opinion which his friends and neighbours entertain of his private virtues. In some villages of the Ardennes a young man of flesh and blood, dressed up in hay and straw, used to act the part of Shrove Tuesday (Mardi Gras), as the personification of the Carnival is often called in France after the last day of the period which he personates. He was brought before a mock tribunal, and being condemned to death was placed with his back to a wall, like a soldier at a military execution, and fired at with blank cartridges. At Vrigne-aux-Bois one of these harmless buffoons, named Thierry, was accidentally killed by a wad that had been left in a musket of the firing-party. When poor Shrove Tuesday dropped under the fire, the applause was loud and long, he did it so naturally; but when he did not get up again, they ran to him and found him a corpse. Since then there have been no more of these mock executions in the Ardennes.
In Normandy on the evening of Ash Wednesday it used to be the custom to hold a celebration called the Burial of Shrove Tuesday. A squalid effigy scantily clothed in rags, a battered old hat crushed down on his dirty face, his great round paunch stuffed with straw, represented the disreputable old rake who, after a long course of dissipation, was now about to suffer for his sins. Hoisted on the shoulders of a sturdy fellow, who pretended to stagger under the burden, this popular personification of the Carnival promenaded the streets for the last time in a manner the reverse of triumphal. Preceded by a drummer and accompanied by a jeering rabble, among whom the urchins and all the tag-rag and bobtail of the town mustered in great force, the figure was carried about by the flickering light of torches to the discordant din of shovels and tongs, pots and pans, horns and kettles, mingled with hootings, groans, and hisses. From time to time the procession halted, and a champion of morality accused the broken-down old sinner of all the excesses he had committed and for which he was now about to be burned alive. The culprit, having nothing to urge in his own defence, was thrown on a heap of straw, a torch was put to it, and a great blaze shot up, to the delight of the children who frisked round it screaming out some old popular verses about the death of the Carnival. Sometimes the effigy was rolled down the slope of a hill before being burnt. At Saint-L the ragged effigy of Shrove Tuesday was followed by his widow, a big burly lout dressed as a woman with a crape veil, who emitted sounds of lamentation and woe in a stentorian voice. After being carried about the streets on a litter attended by a crowd of maskers, the figure was thrown into the River Vire. The final scene has been graphically described by Madame Octave Feuillet as she witnessed it in her childhood some sixty years ago. "My parents invited friends to see, from the top of the tower of Jeanne Couillard, the funeral procession passing. It was there that, quaffing lemonade—the only refreshment allowed because of the fast—we witnessed at nightfall a spectacle of which I shall always preserve a lively recollection. At our feet flowed the Vire under its old stone bridge. On the middle of the bridge lay the figure of Shrove Tuesday on a litter of leaves, surrounded by scores of maskers dancing, singing, and carrying torches. Some of them in their motley costumes ran along the parapet like fiends. The rest, worn out with their revels, sat on the posts and dozed. Soon the dancing stopped, and some of the troop, seizing a torch, set fire to the effigy, after which they flung it into the river with redoubled shouts and clamour. The man of straw, soaked with resin, floated away burning down the stream of the Vire, lighting up with its funeral fires the woods on the bank and the battlements of the old castle in which Louis XI. and Francis I. had slept. When the last glimmer of the blazing phantom had vanished, like a falling star, at the end of the valley, every one withdrew, crowd and maskers alike, and we quitted the ramparts with our guests."
In the neighbourhood of Tbingen on Shrove Tuesday a straw-man, called the Shrovetide Bear, is made up; he is dressed in a pair of old trousers, and a fresh black-pudding or two squirts filled with blood are inserted in his neck. After a formal condemnation he is beheaded, laid in a coffin, and on Ash Wednesday is buried in the churchyard. This is called "Burying the Carnival." Amongst some of the Saxons of Transylvania the Carnival is hanged. Thus at Braller on Ash Wednesday or Shrove Tuesday two white and two chestnut horses draw a sledge on which is placed a straw-man swathed in a white cloth; beside him is a cart-wheel which is kept turning round. Two lads disguised as old men follow the sledge lamenting. The rest of the village lads, mounted on horseback and decked with ribbons, accompany the procession, which is headed by two girls crowned with evergreen and drawn in a waggon or sledge. A trial is held under a tree, at which lads disguised as soldiers pronounce sentence of death. The two old men try to rescue the straw-man and to fly with him, but to no purpose; he is caught by the two girls and handed over to the executioner, who hangs him on a tree. In vain the old men try to climb up the tree and take him down; they always tumble down, and at last in despair they throw themselves on the ground and weep and howl for the hanged man. An official then makes a speech in which he declares that the Carnival was condemned to death because he had done them harm, by wearing out their shoes and making them tired and sleepy. At the "Burial of Carnival" in Lechrain, a man dressed as a woman in black clothes is carried on a litter or bier by four men; he is lamented over by men disguised as women in black clothes, then thrown down before the village dung-heap, drenched with water, buried in the dung-heap, and covered with straw. On the evening of Shrove Tuesday the Esthonians make a straw figure called metsik or "wood-spirit"; one year it is dressed with a man's coat and hat, next year with a hood and a petticoat. This figure is stuck on a long pole, carried across the boundary of the village with loud cries of joy, and fastened to the top of a tree in the wood. The ceremony is believed to be a protection against all kinds of misfortune.
Sometimes at these Shrovetide or Lenten ceremonies the resurrection of the pretended dead person is enacted. Thus, in some parts of Swabia on Shrove Tuesday Dr. Iron-Beard professes to bleed a sick man, who thereupon falls as dead to the ground; but the doctor at last restores him to life by blowing air into him through a tube. In the Harz Mountains, when Carnival is over, a man is laid on a baking-trough and carried with dirges to the grave; but in the grave a glass of brandy is buried instead of the man. A speech is delivered and then the people return to the village-green or meeting-place, where they smoke the long clay pipes which are distributed at funerals. On the morning of Shrove Tuesday in the following year the brandy is dug up and the festival begins by every one tasting the spirit which, as the phrase goes, has come to life again.
3. Carrying out Death
THE CEREMONY of "Carrying out Death" presents much the same features as "Burying the Carnival"; except that the carrying out of Death is generally followed by a ceremony, or at least accompanied by a profession, of bringing in Summer, Spring, or Life. Thus in Middle Franken, a province of Bavaria, on the fourth Sunday in Lent, the village urchins used to make a straw effigy of Death, which they carried about with burlesque pomp through the streets, and afterwards burned with loud cries beyond the bounds. The Frankish custom is thus described by a writer of the sixteenth century: "At Mid-Lent, the season when the church bids us rejoice, the young people of my native country make a straw image of Death, and fastening it to a pole carry it with shouts to the neighbouring villages. By some they are kindly received, and after being refreshed with milk, peas, and dried pears, the usual food of that season, are sent home again. Others, however, treat them with anything but hospitality; for, looking on them as harbingers of misfortune, to wit of death, they drive them from their boundaries with weapons and insults." In the villages near Erlangen, when the fourth Sunday in Lent came around, the peasant girls used to dress themselves in all their finery with flowers in their hair. Thus attired they repaired to the neighbouring town, carrying puppets which were adorned with leaves and covered with white cloths. These they took from house to house in pairs, stopping at every door where they expected to receive something, and singing a few lines in which they announced that it was Mid-Lent and that they were about to throw Death into the water. When they had collected some trifling gratuities they went to the river Regnitz and flung the puppets representing Death into the stream. This was done to ensure a fruitful and prosperous year; further, it was considered a safeguard against pestilence and sudden death. At Nuremberg girls of seven to eighteen years of age go through the streets bearing a little open coffin, in which is a doll hidden under a shroud. Others carry a beech branch, with an apple fastened to it for a head, in an open box. They sing, "We carry Death into the water, it is well," or "We carry Death into the water, carry him in and out again." In some parts of Bavaria down to 1780 it was believed that a fatal epidemic would ensue if the custom of "Carrying out Death" were not observed.
In some villages of Thringen, on the fourth Sunday of Lent, the children used to carry a puppet of birchen twigs through the village, and then threw it into a pool, while they sang, "We carry the old Death out behind the herdman's old house; we have got Summer, and Kroden's (?) power is destroyed." At Debschwitz or Dobschwitz, near Gera, the ceremony of "Driving out Death" is or was annually observed on the first of March. The young people make up a figure of straw or the like materials, dress it in old clothes, which they have begged from houses in the village, and carry it out and throw it into the river. On returning to the village they break the good news to the people, and receive eggs and other victuals as a reward. The ceremony is or was supposed to purify the village and to protect the inhabitants from sickness and plague. In other villages of Thringen, in which the population was originally Slavonic, the carrying out of the puppet is accompanied with the singing of a song, which begins, "Now we carry Death out of the village and Spring into the village." At the end of the seventeenth and beginning of the eighteenth century the custom was observed in Thringen as follows. The boys and girls made an effigy of straw or the like materials, but the shape of the figure varied from year to year. In one year it would represent an old man, in the next an old woman, in the third a young man, and in the fourth a maiden, and the dress of the figure varied with the character it personated. There used to be a sharp contest as to where the effigy was to be made, for the people thought that the house from which it was carried forth would not be visited with death that year. Having been made, the puppet was fastened to a pole and carried by a girl if it represented an old man, but by a boy if it represented an old woman. Thus it was borne in procession, the young people holding sticks in their hands and singing that they were driving out Death. When they came to water they threw the effigy into it and ran hastily back, fearing that it might jump on their shoulders and wring their necks. They also took care not to touch it, lest it should dry them up. On their return they beat the cattle with the sticks, believing that this would make the animals fat or fruitful. Afterwards they visited the house or houses from which they had carried the image of Death; where they received a dole of half-boiled peas. The custom of "Carrying out Death" was practised also in Saxony. At Leipsic the bastards and public women used to make a straw effigy of Death every year at Mid-Lent. This they carried through all the streets with songs and showed it to the young married women. Finally they threw it into the river Parthe. By this ceremony they professed to make the young wives fruitful, to purify the city, and to protect the inhabitants for that year from plague and other epidemics.