CHAPTER XII. MOTHER-KIN AND MOTHER GODDESSES.

§ 1. Dying Gods and Mourning Goddesses.

(M171) We have now concluded our inquiry into the nature and worship of the three Oriental deities Adonis, Attis, and Osiris. The substantial similarity of their mythical character justifies us in treating of them together. All three apparently embodied the powers of fertility in general and of vegetation in particular. All three were believed to have died and risen again from the dead; and the divine death and resurrection of all three were dramatically represented at annual festivals, which their worshippers celebrated with alternate transports of sorrow and joy, of weeping and exultation. The natural phenomena thus mythically conceived and mythically represented were the great changes of the seasons, especially the most striking and impressive of all, the decay and revival of vegetation; and the intention of the sacred dramas was to refresh and strengthen, by sympathetic magic, the failing energies of nature, in order that the trees should bear fruit, that the corn should ripen, that men and animals should reproduce their kinds.

(M172) But the three gods did not stand by themselves. The mythical personification of nature, of which all three were in at least one aspect the products, required that each of them should be coupled with a goddess, and in each case it appears that originally the goddess was a more powerful and important personage than the god. At all events it is always the god rather than the goddess who comes to a sad end, and whose death is annually mourned. Thus, whereas Osiris was slain by Typhon, his divine spouse Isis survived and brought him to life again. This feature of the myth seems to indicate that in the beginning Isis was, what Astarte and Cybele always continued to be, the stronger divinity of the pair. Now the superiority thus assigned to the goddess over the god is most naturally explained as the result of a social system in which maternity counted for more than paternity, descent being traced and property handed down through women rather than through men. At all events this explanation cannot be deemed intrinsically improbable if we can show that the supposed cause has produced the very same effect among existing peoples, about whose institutions we possess accurate information. This I will now endeavour to do.

§ 2. Influence of Mother-Kin on Religion.

(M173) The social system which traces descent and transmits property through the mother alone may be called mother-kin, while the converse system which traces descent and transmits property through the father alone may be called father-kin.(505) A good example of the influence which mother-kin may exert on religion is furnished by the Khasis of Assam, whose customs and beliefs have lately been carefully recorded by a British officer specially charged with the study of the native races of the province.(506) Like the ancient Egyptians and the Semites of Syria and Mesopotamia, the Khasis live in settled villages and maintain themselves chiefly by the cultivation of the ground; yet “their social organization presents one of the most perfect examples still surviving of matriarchal institutions, carried out with a logic and thoroughness which, to those accustomed to regard the status and authority of the father as the foundation of society, are exceedingly remarkable. Not only is the mother the head and source, and only bond of union, of the family: in the most primitive part of the hills, the Synteng country, she is the only owner of real property, and through her alone is inheritance transmitted.(507) The father has no kinship with his children, who belong to their mother’s clan; what he earns goes to his own matriarchal stock, and at his death his bones are deposited in the cromlech of his mother’s kin. In Jowai he neither lives nor eats in his wife’s house, but visits it only after dark. In the veneration of ancestors, which is the foundation of the tribal piety, the primal ancestress (_Ka Iāwbei_) and her brother are the only persons regarded. The flat memorial stones set up to perpetuate the memory of the dead are called after the woman who represents the clan (_māw kynthei_), and the standing stones ranged behind them are dedicated to the male kinsmen on the mother’s side. In harmony with this scheme of ancestor worship, the other spirits to whom propitiation is offered are mainly female, though here male personages also figure. The powers of sickness and death are all female, and these are those most frequently worshipped. The two protectors of the household are goddesses, though with them is also revered the first father of the clan, _U Thāwlang_. Priestesses assist at all sacrifices, and the male officiants are only their deputies; in one important state, Khyrim, the High Priestess and actual head of the State is a woman, who combines in her person sacerdotal and regal functions.”(508) Thus amongst the Khasis of the present day the superiority of the goddess to the god, and especially of the revered ancestress to the revered ancestor, is based directly on the social system which traces descent and transmits property through women only. It is not unreasonable therefore to suppose that in Western Asia the superiority of the Mother Goddess to the Father God originated in the same archaic system of mother-kin.

(M174) Another instance of the same cause producing the same effect may be drawn from the institutions of the Pelew Islanders, which have been described by an accurate observer long resident in the islands. These people, who form a branch of the Micronesian stock, are divided into a series of exogamous families or clans with descent in the female line,(509) so that, as usually happens under such a system, a man’s heirs are not his own children but the children of his sister or of his maternal aunt.(510) Every family or clan traces its descent from a woman, the common mother of the whole kin,(511) and accordingly the members of the clan worship a goddess, not a god.(512) These families or clans, with female descent and a worship of goddesses rather than of gods, are grouped together in villages, each village comprising about a score of clans and forming with its lands a petty independent state.(513) Every such village-state has its special deity or deities, generally a god and a goddess. But these political deities of the villages are said to be directly derived from the domestic deities of the families or clans,(514) from which it seems to follow that among these people gods are historically later than goddesses and have been developed out of them.(515) The late origin of the gods as compared with the goddesses is further indicated by the nature of their names.(516)

(M175) This preference for goddesses over gods in the clans of the Pelew Islanders has been explained, no doubt rightly, by the high importance of women in the social system of the people.(517) For the existence of the clan depends entirely on the life of the women, not at all upon the life of the men. If the women survive, it is no matter though every man of the clan should perish; for the women will, as usual, marry men of another clan, and their offspring will inherit their mother’s clan, thereby prolonging its existence. Whereas if the women of the clan all die out, the clan necessarily becomes extinct, even though every man of it should survive; for the men must, as usual, marry women of another clan, and their offspring will inherit their mothers’ clan, not the clan of their fathers, which accordingly, with the death of the fathers, is wiped out from the community. Hence in these islands women bear the titles of _Adhalál a pelú_, “Mothers of the Land,” and _Adhalál a blay_, “Mothers of the Clan,” and they are said to enjoy complete equality with the men in every respect.(518) Indeed, in one passage our principal authority speaks of “the predominance of feminine influence in the social condition of the people,” and asserts without qualification that the women are politically and socially superior to the men.(519) The eldest women of the clan exercise, he tells us, the most decisive influence on the conduct of its affairs, and the headman does nothing without full consultation with them, a consultation which in the great houses extends to affairs of state and foreign politics.(520) Nay, these elder women are even esteemed and treated as equal to the deities in their lifetime.(521)

(M176) But the high position which women thus take in Pelew society is not a result of mother-kin only. It has an industrial as well as a kinship basis. For the Pelew Islanders subsist mainly on the produce of their taro fields, and the cultivation of this, their staple food, is the business of the women alone. “This cardinal branch of Pelew agriculture, which is of paramount importance for the subsistence of the people, is left entirely in the hands of the women. This fact may have contributed materially to the predominance of female influence in the social condition of the people. The women do not merely bestow life on the people, they also do that which is most essential for the preservation of life, and therefore they are called _Adhalál a pelú_, the ‘Mothers of the Land,’ and are politically and socially superior to men. Only their offspring enjoy the privilege of membership of the state (the children of the men are, strictly speaking, strangers destitute of rights), and the oldest women of the families are esteemed and treated as equal to deities even in their lifetime, and they exercise a decisive influence on the conduct of affairs of state. No chief would venture to come to a decision without first consulting with the _Adhalál a blay_, the ‘Mothers of the Family.’ From this point of view it is impossible to regard the assignment of the taro cultivation to women as a consequence of their subordinate position in society: the women themselves do not so regard it. The richest woman of the village looks with pride on her taro patch, and although she has female followers enough to allow her merely to superintend the work without taking part in it, she nevertheless prefers to lay aside her fine apron and to betake herself to the deep mire, clad in a small apron that hardly hides her nakedness, with a little mat on her back to protect her from the burning heat of the sun, and with a shade of banana leaves for her eyes. There, dripping with sweat in the burning sun and coated with mud to the hips and over the elbows, she toils to set the younger women a good example. Moreover, as in every other occupation, the _kaliths_, the gods, must also be invoked, and who could be better fitted for the discharge of so important a duty than the Mother of the House?”(522) It seems clear that in any agricultural people who, like the Pelew Islanders, retain mother-kin and depute the labours of husbandry to women, the conception of a great Mother Goddess, the divine source of all fertility, might easily originate. Perhaps the same social and industrial conditions may have combined to develop the great Mother Goddesses of Western Asia and Egypt.

(M177) But in the Pelew Islands women have yet another road to power. For some of them are reputed to be the wives of gods, and act as their oracular mouthpieces. Such prophetesses are called _Amlaheys_, and no surprise is felt when one of them is brought to bed. Her child passes for the offspring of the god, her divine husband, and goes about with his hair hanging loose in token of his superhuman parentage. It is thought that no mortal man would dare to intrigue with one of these human wives of a god, since the jealous deity would surely visit the rash culprit with deadly sickness and a lingering decline.(523) But in these islands men as well as women are often possessed by a deity and speak in his name. Under his inspiration they mimic, often with great histrionic skill, the particular appearance and manner which are believed to be characteristic of the indwelling divinity. These inspired men (_Korongs_) usually enjoy great consideration and exert a powerful influence over the whole community. They always acquire wealth in the exercise of their profession. When they are not themselves chiefs, they are treated as chiefs or even preferred to them. In not a few places the deity whom they personate is also the political head of the land; and in that case his inspired priest, however humble his origin, ranks as a spiritual king and rules over all the chiefs. Indeed we are told that, with the physical and intellectual decay of the race, the power of the priests is more and more in the ascendant and threatens, if unchecked, to develop before long into an absolute theocracy which will swallow up every other form of government.(524)

(M178) Thus the present, or at least the recent, state of society and religion in the Pelew Islands presents some interesting parallels to the social and religious condition of Western Asia and Egypt in early days, if the conclusions reached in this work are correct. In both regions we see a society based on mother-kin developing a religion in which goddesses of the clan originally occupied the foremost place, though in later times, as the clans coalesced into states, the old goddesses have been rivalled and to some extent supplanted by the new male gods of the enlarged pantheon. But in the religion of the Pelew Islanders, as in that of the Khasis and the ancient Egyptians, the balance of power has never wholly shifted from the female to the male line, because society has never passed from mother-kin to father-kin. And in the Pelew Islands as in the ancient East we see the tide of political power running strongly in the direction of theocracy, the people resigning the conduct of affairs into the hands of men who claimed to rule them in the name of the gods. In the Pelew Islands such men might have developed into divine kings like those of Babylon and Egypt, if the natural course of evolution had not been cut short by the intervention of Europe.(525)

(M179) The evidence of the Khasis and the Pelew Islanders, two peoples very remote and very different from each other, suffices to prove that the influence which mother-kin may exert on religion is real and deep. But in order to dissipate misapprehensions, which appear to be rife on this subject, it may be well to remind or inform the reader that the ancient and widespread custom of tracing descent and inheriting property through the mother alone does not by any means imply that the government of the tribes which observe the custom is in the hands of women; in short, it should always be borne in mind that mother-kin does not mean mother-rule. On the contrary, the practice of mother-kin prevails most extensively amongst the lowest savages, with whom woman, instead of being the ruler of man, is always his drudge and often little better than his slave. Indeed, so far is the system from implying any social superiority of women that it probably took its rise from what we should regard as their deepest degradation, to wit, from a state of society in which the relations of the sexes were so loose and vague that children could not be fathered on any particular man.(526)

(M180) When we pass from the purely savage state to that higher plane of culture in which the accumulation of property, and especially of landed property, has become a powerful instrument of social and political influence, we naturally find that wherever the ancient preference for the female line of descent has been retained, it tends to increase the importance and enhance the dignity of woman; and her aggrandizement is most marked in princely families, where she either herself holds royal authority as well as private property, or at least transmits them both to her consort or her children. But this social advance of women has never been carried so far as to place men as a whole in a position of political subordination to them. Even where the system of mother-kin in regard to descent and property has prevailed most fully, the actual government has generally, if not invariably, remained in the hands of men. Exceptions have no doubt occurred; women have occasionally arisen who by sheer force of character have swayed for a time the destinies of their people. But such exceptions are rare and their effects transitory; they do not affect the truth of the general rule that human society has been governed in the past and, human nature remaining the same, is likely to be governed in the future, mainly by masculine force and masculine intelligence.

(M181) To this rule the Khasis, with their elaborate system of mother-kin, form no exception. For among them, while landed property is both transmitted through women and held by women alone, political power is transmitted indeed through women, but is held by men; in other words, the Khasi tribes are, with a single exception, governed by kings, not by queens. And even in the one tribe, which is nominally ruled by women, the real power is delegated by the reigning queen or High Priestess to her son, her nephew, or a more distant male relation. In all the other tribes the kingship may be held by a woman only on the failure of all male heirs in the female line.(527) So far is mother-kin from implying mother-rule. A Khasi king inherits power in right of his mother, but he exercises it in his own. Similarly the Pelew Islanders, in spite of their system of mother-kin, are governed by chiefs, not by chieftainesses. It is true that there are chieftainesses, and that they indirectly exercise much influence; but their direct authority is limited to the affairs of women, especially to the administration of the women’s clubs or associations, which answer to the clubs or associations of the men.(528) And to take another example, the Melanesians, like the Khasis and the Pelew Islanders, have the system of mother-kin, being similarly divided into exogamous clans with descent in the female line; “but it must be understood that the mother is in no way the head of the family. The house of the family is the father’s, the garden is his, the rule and government are his.”(529)

(M182) We may safely assume that the practice has been the same among all the many peoples who have retained the ancient system of mother-kin under a monarchical constitution. In Africa, for example, the chieftainship or kingship often descends in the female line, but it is men, not women, who inherit it.(530) The theory of a gynaecocracy is in truth a dream of visionaries and pedants. And equally chimerical is the idea that the predominance of goddesses under a system of mother-kin like that of the Khasis is a creation of the female mind. If women ever created gods, they would be more likely to give them masculine than feminine features. In point of fact the great religious ideals which have permanently impressed themselves on the world seem always to have been a product of the male imagination. Men make gods and women worship them. The combination of ancestor-worship with mother-kin furnishes a simple and sufficient explanation of the superiority of goddesses over gods in a state of society where these conditions prevail. Men naturally assign the first place in their devotions to the ancestress from whom they trace their descent. We need not resort to a fantastic hypothesis of the preponderance of the feminine fancy in order to account for the facts.

(M183) The theory that under a system of mother-kin the women rule the men and set up goddesses for them to worship is indeed so improbable in itself, and so contrary to experience, that it scarcely deserves the serious attention which it appears to have received.(531) But when we have brushed aside these cobwebs, as we must do, we are still left face to face with the solid fact of the wide prevalence of mother-kin, that is, of a social system which traces descent and transmits property through women and not through men. That a social system so widely spread and so deeply rooted should have affected the religion of the peoples who practise it, may reasonably be inferred, especially when we remember that in primitive communities the social relations of the gods commonly reflect the social relations of their worshippers. How the system of mother-kin may mould religious ideas and customs, creating goddesses and assigning at least a nominal superiority to priestesses over priests, is shown with perfect lucidity by the example of the Khasis, and hardly less clearly by the example of the Pelew Islanders. It cannot therefore be rash to hold that what the system has certainly done for these peoples, it may well have done for many more. But unfortunately through lack of documentary evidence we are seldom able to trace its influence so clearly.

§ 3. Mother-Kin and Mother Goddesses in the Ancient East.

(M184) While the combination of mother-kin in society with a preference for goddesses in religion is to be found as a matter of fact among the Khasis and Pelew Islanders of to-day, the former prevalence of mother-kin in the lands where the great goddesses Astarte and Cybele were worshipped is a matter of inference only. In later times father-kin had certainly displaced mother-kin among the Semitic worshippers of Astarte, and probably the same change had taken place among the Phrygian worshippers of Cybele. Yet the older custom lingered in Lycia down to the historical period;(532) and we may conjecture that in former times it was widely spread through Asia Minor. The secluded situation and rugged mountains of Lycia favoured the survival of a native language and of native institutions long after these had disappeared from the wide plains and fertile valleys which lay on the highroads of war and commerce. Lycia was to Asia Minor what the highlands of Wales and of Scotland have been to Britain, the last entrenchments where the old race stood at bay. And even among the Semites of antiquity, though father-kin finally prevailed in matters of descent and property, traces of an older system of mother-kin, with its looser sexual relations, appear to have long survived in the sphere of religion. At all events one of the most learned and acute of Semitic scholars adduced what he regarded as evidence sufficient to prove “that in old Arabian religion gods and goddesses often occurred in pairs, the goddess being the greater, so that the god cannot be her Baal, that the goddess is often a mother without being a wife, and the god her son, and that the progress of things was towards changing goddesses into gods or lowering them beneath the male deity.”(533)

(M185) In Egypt the archaic system of mother-kin, with its preference for women over men in matters of property and inheritance, lasted down to Roman times, and it was traditionally based on the example of Isis, who had avenged her husband’s murder and had continued to reign after his decease, conferring benefits on mankind. “For these reasons,” says Diodorus Siculus, “it was appointed that the queen should enjoy greater power and honour than the king, and that among private people the wife should rule over her husband, in the marriage contract the husband agreeing to obey his wife in all things.”(534) A corollary of the superior position thus conceded to women in Egypt was that the obligation of maintaining parents in their old age rested on the daughters, not on the sons, of the family.(535)

(M186) The same legal superiority of women over men accounts for the most remarkable feature in the social system of the ancient Egyptians, to wit, the marriage of full brothers with full sisters. That marriage, which to us seems strange and unnatural, was by no means a whim of the reigning Ptolemies; on the contrary, these Macedonian conquerors appear, with characteristic prudence, to have borrowed the custom from their Egyptian predecessors for the express purpose of conciliating native prejudice. In the eyes of the Egyptians “marriage between brother and sister was the best of marriages, and it acquired an ineffable degree of sanctity when the brother and sister who contracted it were themselves born of a brother and sister, who had in their turn also sprung from a union of the same sort.”(536) Nor did the principle apply only to gods and kings. The common people acted on it in their daily life. They regarded marriages between brothers and sisters as the most natural and reasonable of all.(537) The evidence of legal documents, including marriage contracts, tends to prove that such unions were the rule, not the exception, in ancient Egypt, and that they continued to form the majority of marriages long after the Romans had obtained a firm footing in the country. As we cannot suppose that Roman influence was used to promote a custom which must have been abhorrent to Roman instincts, we may safely assume that the proportion of brother and sister marriages in Egypt had been still greater in the days when the country was free.(538)

(M187) It would doubtless be a mistake to treat these marriages as a relic of savagery, as a survival of a tribal communism which knew no bar to the intercourse of the sexes. For such a theory would not explain why union with a sister was not only allowed, but preferred to all others. The true motive of that preference was most probably the wish of brothers to obtain for their own use the family property, which belonged of right to their sisters, and which otherwise they would have seen in the enjoyment of strangers, the husbands of their sisters. This is the system which in Ceylon is known as _beena_ marriage. Under it the daughter, not the son, is the heir. She stays at home, and her husband comes and lives with her in the house; but her brother goes away and dwells in his wife’s home, inheriting nothing from his parents.(539) Such a system could not fail in time to prove irksome. Men would be loth to quit the old home, resign the ancestral property to a stranger, and go out to seek their fortune empty-handed in the world. The remedy was obvious. A man had nothing to do but to marry his sister himself instead of handing her over to another. Having done so he stayed at home and enjoyed the family estate in virtue of his marriage with the heiress. This simple and perfectly effective expedient for keeping the property in the family most probably explains the custom of brother and sister marriage in Egypt.(540)

(M188) Thus the union of Osiris with his sister Isis was not a freak of the story-teller’s fancy: it reflected a social custom which was itself based on practical considerations of the most solid kind. When we reflect that this practice of mother-kin as opposed to father-kin survived down to the latest times of antiquity, not in an obscure and barbarous tribe, but in a nation whose immemorial civilization was its glory and the wonder of the world, we may without being extravagant suppose that a similar practice formerly prevailed in Syria and Phrygia, and that it accounts for the superiority of the goddess over the god in the divine partnerships of Adonis and Astarte, of Attis and Cybele. But the ancient system both of society and of religion had undergone far more change in these countries than in Egypt, where to the last the main outlines of the old structure could be traced in the national institutions to which the Egyptians clung with a passionate, a fanatical devotion. Mother-kin, the divinity of kings and queens, a sense of the original connexion of the gods with nature—these things outlived the Persian, the Macedonian, the Roman conquest, and only perished under the more powerful solvent of Christianity. But the old order did not vanish at once with the official establishment of the new religion. In the age of Constantine the Greeks of Egypt still attributed the rise of the Nile to Serapis, the later form of Osiris, alleging that the inundation could not take place if the standard cubit, which was used to measure it, were not deposited according to custom in the temple of the god. The emperor ordered the cubit to be transferred to a church; and next year, to the general surprise, the river rose just as usual.(541) Even at a later time Athanasius himself had to confess with sorrow and indignation that under his own eyes the Egyptians still annually mourned the death of Osiris.(542) The end came with the destruction of the great Serapeum at Alexandria, the last stronghold of the heathen in Egypt. It perished in a furious and bloody sedition, in which Christians and pagans seem to have vied with each other in mutual atrocities. After its fall the temples were levelled with the ground or converted into churches, and the images of the old gods went to the melting-pot to be converted into base uses for the rabble of Alexandria.(543)

(M189) The singular tenacity with which the Egyptian people maintained their traditional beliefs and customs for thousands of years sprang no doubt from the stubborn conservatism of the national character. Yet that conservatism was itself in great measure an effect of geographical and climatic conditions and of the ways of life which they favoured. Surrounded on every side by deserts or almost harbourless seas, the Egyptians occupied a position of great natural strength which for long ages together protected them from invasion and allowed their native habits to set and harden, undisturbed by the subversive influence of foreign conquest. The wonderful regularity of nature in Egypt also conduced to a corresponding stability in the minds of the people. Year in, year out, the immutable succession of the seasons brought with it the same unvarying round of agricultural toil. What the fathers had done, the sons did in the same manner at the same season, and so it went on from generation to generation. This monotonous routine is common indeed to all purely agricultural communities, and everywhere tends to beget in the husbandman a settled phlegmatic habit of mind very different from the mobility, the alertness, the pliability of character which the hazards and uncertainties of commerce and the sea foster in the merchant and the sailor. The saturnine temperament of the farmer is as naturally averse to change as the more mercurial spirit of the trader and the seaman is predisposed to it. But the stereotyping of ideas and of customs was carried further in Egypt than in most lands devoted to husbandry by reason of the greater uniformity of the Egyptian seasons and the more complete isolation of the country.

(M190) The general effect of these causes was to create a type of national character which presented many points of resemblance to that of the Chinese. In both we see the same inflexible strength of will, the same astonishing industry, the same strange blend of humanity and savagery, the same obstinate adherence to tradition, the same pride of race and of ancient civilization, the same contempt for foreigners as for upstarts and barbarians, the same patient outward submission to an alien rule combined with an unshakeable inward devotion to native ideals. It was this conservative temper of the people, bred in great measure of the physical nature of their land, which, so to say, embalmed the memory of Osiris long after the corresponding figures of Adonis and Attis had suffered decay. For while Egypt enjoyed profound repose, the tides of war and conquest, of traffic and commerce, had for centuries rolled over Western Asia, the native home of Adonis and Attis; and if the shock of nationalities in this great meeting-ground of East and West was favourable to the rise of new faiths and new moralities, it was in the same measure unfavourable to the preservation of the old.

NOTES.

I. Moloch The King.

(M191) I cannot leave the evidence for the sacred character of Jewish kings(544) without mentioning a suggestion which was made to me by my friend and teacher the Rev. Professor R. H. Kennett. He thinks that Moloch, to whom first-born children were burnt by their parents in the valley of Hinnom, outside the walls of Jerusalem,(545) may have been originally the human king regarded as an incarnate deity. Certainly the name of Moloch, or rather Molech (for so it is always written in the Massoretic text(546)), is merely a slightly disguised form of _melech_, the ordinary Hebrew word for “king,” the scribes having apparently given the dreadful word the vowels of bosheth, “shameful thing.”(547) But it seems clear that in historical times the Jews who offered these sacrifices identified Molech, not with the human king, but with Jehovah, though the prophets protested against the custom as an outrage on the divine majesty.(548)

(M192) If, however, these sacrifices were originally offered to or in behalf of the human king, it is possible that they were intended to prolong his life and strengthen his hands for the performance of those magical functions which he was expected to discharge for the good of his people. The old kings of Sweden answered with their heads for the fertility of the ground,(549) and we read that one of them, Aun or On by name, sacrificed nine of his sons to Odin at Upsala in order that his own life might be spared. After the sacrifice of his second son he received from the god an oracle that he should live as long as he gave him one of his sons every tenth year. When he had thus sacrificed seven sons, the ruthless father still lived, but was so feeble that he could no longer walk and had to be carried in a chair. Then he offered up his eighth son and lived ten years more, bedridden. After that he sacrificed his ninth son, and lived ten years more, drinking out of a horn like a weaned child. He now wished to sacrifice his last remaining son to Odin, but the Swedes would not let him, so he died and was buried in a mound at Upsala.(550) In this Swedish tradition the king’s children seem to have been looked upon as substitutes offered to the god in place of their father, and apparently this was also the current explanation of the slaughter of the first-born in the later times of Israel.(551) On that view the sacrifices were vicarious, and therefore purely religious, being intended to propitiate a stern and exacting deity. Similarly we read that when Amestris, wife of Xerxes, was grown old, she sacrificed on her behalf twice seven noble children to the earth god by burying them alive.(552) If the story is true—and it rests on the authority of Herodotus, a nearly contemporary witness—we may surmise that the aged queen acted thus with an eye to the future rather than to the past; she hoped that the grim god of the nether-world would accept the young victims in her stead, and let her live for many years. The same idea of vicarious suffering comes out in a tradition told of a certain Hova king of Madagascar, who bore the sonorous name of Andriamasinavalona. When he had grown sickly and feeble, the oracle was consulted as to the best way of restoring him to health. “The following result was the consequence of the directions of the oracle. A speech was first delivered to the people, offering great honours and rewards to the family of any individual who would freely offer himself to be sacrificed, in order to the king’s recovery. The people shuddered at the idea, and ran away in different directions. One man, however, presented himself for the purpose, and his offer was accepted. The sacrificer girded up his loins, sharpened his knife, and bound the victim. After which, he was laid down with his head towards the east, upon a mat spread for the purpose, according to the custom with animals on such occasions, when the priest appeared, to proceed with all solemnity in slaughtering the victim by cutting his throat. A quantity of red liquid, however, which had been prepared from a native dye, was spilled in the ceremony; and, to the amazement of those who looked on, blood seemed to be flowing all around. The man, as might be supposed, was unhurt; but the king rewarded him and his descendants with the perpetual privilege of exemption from capital punishment for any violation of the laws. The descendants of the man to this day form a particular class, called _Tay maty manota_, which may be translated, ‘Not dead, though transgressing.’ Instances frequently occur, of individuals of this class appropriating bullocks, rice, and other things belonging to the sovereign, as if they were their own, and escaping merely with a reprimand, while a common person would have to suffer death, or be reduced to slavery.”(553)

(M193) Sometimes, however, the practices intended to prolong the king’s life seem to rest on a theory of nutrition rather than of substitution; in other words, the life of the victims, instead of being offered vicariously to a god, is apparently supposed to pass directly into the body of the sacrificer, thus refreshing his failing strength and prolonging his existence. So regarded, the custom is magical rather than religious in character, since the desired effect is thought to follow directly without the intervention of a deity. At all events, it can be shown that sacrifices of this sort have been offered to prolong the life of kings in other parts of the world. Thus in regard to some of the negroes who inhabit the delta of the Niger we read that: “A custom which formerly was practised by the Ibani, and is still prevalent among all the interior tribes, consists in prolonging the life of a king or ancestral representative by the daily, or possibly weekly, sacrifice of a chicken and egg. Every morning, as soon as the patriarch has risen from his bed, the sacrificial articles are procured either by his mother, head wife, or eldest daughter, and given to the priest, who receives them on the open space in front of the house. When this has been reported to the patriarch, he comes outside and, sitting down, joins in the ceremony. Taking the chicken in his hand, the priest first of all touches the patriarch’s face with it, and afterwards passes it over the whole of his body. He then cuts its throat and allows the blood to drop on the ground. Mixing the blood and the earth into a paste, he rubs it on the old man’s forehead and breast, and this is not to be washed off under any circumstances until the evening. The chicken and the egg, also a piece of white cloth, are now tied on to a stick, which, if a stream is in the near vicinity, is planted in the ground at the water-side. During the carriage of these articles to the place in question, all the wives and many members of the household accompany the priest, invoking the deity as they go to prolong their father’s life. This is done in the firm conviction that through the sacrifice of each chicken his life will be accordingly prolonged.”(554)

(M194) The ceremony thus described is, like so many other rites, a combination of magic and religion; for whereas the prayers to the god are religious, the passing of the victim over the king’s body and the smearing of him with its blood are magical, being plainly intended to convey to him directly, without the mediation of any deity, the life of the fowl. In the following instances the practices for prolonging the king’s life seem to be purely magical. Among the Zulus, at one of the annual feasts of first-fruits, a bull is killed by a particular regiment. In slaughtering the beast they may not use spears or sticks, but must break its neck or choke it with their bare hands. “It is then burned, and the strength of the bull is supposed to enter into the king, thereby prolonging his life.”(555) Again, in an early Portuguese historian we read of a Caffre king of East Africa that “it is related of this Monomotapa that he has a house where he commands bodies of men who have died at the hands of the law to be hung up, and where thus hanging all the humidity of their bodies falls into vases placed underneath, and when all has dropped from them and they shrink and dry up he commands them to be taken down and buried, and with the fat and moisture in the vases they say he makes ointments with which he anoints himself in order to enjoy long life—which is his belief—and also to be proof against receiving harm from sorcerers.”(556)

(M195) The Baganda of Central Africa used to kill men on various occasions for the purpose of prolonging the king’s life; in all cases it would seem to be thought that the life of the murdered man was in some mysterious fashion transferred to the king, so that the monarch received thereby a fresh accession of vital energy. For example, whenever a particular royal drum had a new skin put on it, not only was a cow killed to furnish the skin and its blood run into the drum, but a man was beheaded and the spouting blood from the severed neck was allowed to gush into the drum, “so that, when the drum was beaten, it was supposed to add fresh life and vigour to the king from the life of the slain man.”(557) Again, at the coronation of a new king, a royal chamberlain was chosen to take charge of the king’s inner court and to guard his wives. From the royal presence the chamberlain was conducted, along with eight captives, to one of the human shambles; there he was blindfolded while seven of the men were clubbed to death, only the dull thud and crashing sound telling him of what was taking place. But when the seven had been thus despatched, the bandages were removed from the chamberlain’s eyes and he witnessed the death of the eighth. As each man was killed, his belly was ripped open and his bowels pulled out and hung round the chamberlain’s neck. These deaths were said to add to the King’s vigour and to make the chamberlain strong and faithful.(558) Nor were these the only human sacrifices offered at a king’s coronation for the purpose of strengthening the new monarch. When the king had reigned two or three months, he was expected to hunt first a leopard and then a bushbuck. On the night after the hunt of the bushbuck, one of the ministers of State caught a man and brought him before the king in the dark; the king speared him slightly, then the man was strangled and the body thrown into a papyrus swamp, that it might never be found again. Another ceremony performed about this time to confirm the king in his kingdom was to catch a man, bind him, and bring him before the king, who wounded him slightly with a spear. Then the man was put to death. These men were killed to invigorate the king.(559)

(M196) When a king of Uganda had reigned some time, apparently several years, a ceremony was performed for the sake of prolonging his life. For this purpose the king paid a visit—a fatal visit—to a chief of the Lung-fish clan, who bore the title of Nankere and resided in the district of Busiro, where the tombs and temples of the kings were situated. When the time for the ceremony had been appointed, the chief chose one of his own sons, who was to die that the king might live. If the chief had no son, a near relation was compelled to serve as a substitute. The hapless youth was fed and clothed and treated in all respects like a prince, and taken to live in a particular house near the place where the king was to lodge for the ceremony. When the destined victim had been feasted and guarded for a month, the king set out on his progress from the capital. On the way he stopped at the temple of the great god Mukasa; there he changed his garments, leaving behind him in the temple those which he had been wearing. Also he left behind him all his anklets, and did not put on any fresh ones, for he was shortly to receive new anklets of a remarkable kind. When the king arrived at his destination, the chief met him, and the two exchanged a gourd of beer. At this interview the king’s mother was present to see her son for the last time; for from that moment the two were never allowed to look upon each other again. The chief addressed the king’s mother informing her of this final separation; then turning to the king he said, “You are now of age; go and live longer than your forefathers.” Then the chief’s son was introduced. The chief took him by the hand and presented him to the king, who passed him on to the body-guard; they led him outside and killed him by beating him with their clenched fists. The muscles from the back of the body of the murdered youth were removed and made into two anklets for the king, and a strip of skin cut from the corpse was made into a whip, which was kept in the royal enclosure for special feasts. The dead body was thrown on waste land and guarded against wild beasts, but not buried.(560)

(M197) When that ceremony was over, the king departed to go to another chief in Busiro; but on the way thither he stopped at a place called Baka and sat down under a great tree to play a game of spinning fruit-stones. It is a children’s game, but it was no child’s play to the man who ran to fetch the fruit-stones for the king to play with; for he was caught and speared to death on the spot for the purpose of prolonging the king’s life. After the game had been played the king with his train passed on and lodged with a certain princess till the anklets made from the muscles of the chief’s murdered son were ready for him to wear; it was the princess who had to superintend the making of these royal ornaments.(561)

(M198) When all these ceremonies were over, the king made a great feast. At this feast a priest went about carrying under his mantle the whip that had been made from the skin of the murdered young man. As he passed through the crowd of merrymakers, he would flick a man here and there with the whip, and it was believed that the man on whom the lash lighted would be childless and might die, unless he made an offering of either nine or ninety cowrie shells to the priest who had struck him. Naturally he hastened to procure the shells and take them to the striker, who, on receiving them, struck the man on the shoulder with his hand, thus restoring to him the generative powers of which the blow of the whip had deprived him. At the end of the feast the drummers removed all the drums but one, which they left as if they had forgotten it. Somebody in the crowd would notice the apparent oversight and run after the drummers with the drum, saying, “You have left one behind.” The thanks he received was that he was caught and killed and the bones of his upper arm made into drumsticks for that particular drum. The drum was never afterwards brought out during the whole of the king’s reign, but was kept covered up till the time came to bring it out on the corresponding feast of his successor. Yet from time to time the priest, who had flicked the revellers with the whip of human skin, would dress himself up in a mantle of cow-hide from neck to foot, and concealing the drumstick of human bones under his robe would go into the king’s presence, and suddenly whipping out the bones from his bosom would brandish them in the king’s face. Then he would as suddenly hide them again, but only to repeat the manoeuvre. After that he retired and restored the bones to their usual place. They were decorated with cowrie shells and little bells, which jingled as he shook them at the king.(562)

(M199) The precise meaning of these latter ceremonies is obscure; but we may suppose that just as the human blood poured into a drum was thought to pass into the king’s veins in the booming notes of the drum, so the clicking of the human bones and the jingling of their bells were supposed to infuse into the royal person the vigour of the murdered man. The purpose of flicking commoners with the whip made of human skin is even more obscure; but we may conjecture that the life or virility of every man struck with the whip was supposed to be transmitted in some way to the king, who thus recruited his vital, and especially his reproductive, energies at this solemn feast. If I am right in my interpretation, all these Baganda modes of strengthening the king and prolonging his life belonged to the nutritive rather than to the vicarious type of sacrifice, from which it will follow that they were magical rather than religious in character.

(M200) The same thing may perhaps be said of the wholesale massacres which used to be perpetrated when a king of Uganda was ill. At these times the priests informed the royal patient that persons marked by a certain physical peculiarity, such as a cast of the eye, a particular gait, or a distinctive colouring, must be put to death. Accordingly the king sent out his catchpoles, who waylaid such persons in the roads and dragged them to the royal enclosure, where they were kept until the tale of victims prescribed by the priest was complete. Before they were led away to one of the eight places of execution, which were regularly appointed for this purpose in different parts of the kingdom, the victims had to drink medicated beer with the king out of a special pot, in order that he might have power over their ghosts, lest they should afterwards come back to torment him. They were killed, sometimes by being speared to death, sometimes by being hacked to pieces, sometimes by being burned alive. Contrary to the usual custom of the Baganda, the bodies, or what remained of the bodies, of these unfortunates were always left unburied on the place of execution.(563) In what way precisely the sick king was supposed to benefit by these massacres of his subjects does not appear, but we may surmise that somehow the victims were believed to give their lives for him or to him.

(M201) Thus it is possible that in Israel also the sacrifices of children to Moloch were in like manner intended to prolong the life of the human king (_melech_) either by serving as substitutes for him or by recruiting his failing energies with their vigorous young life. But it is equally possible, and perhaps more probable, that the sacrifice of the first-born children was only a particular application of the ancient law which devoted to the deity the first-born of every womb, whether of cattle or of human beings.(564)

II. The Widowed Flamen.

§ 1. The Pollution of Death.

(M202) A different explanation of the rule which obliged the Flamen Dialis to resign the priesthood on the death of his wife(565) has been suggested by my friend Dr. L. R. Farnell. He supposes that such a bereavement would render the Flamen ceremonially impure, and therefore unfit to hold office.(566) It is true that the ceremonial pollution caused by death commonly disqualifies a man for the discharge of sacred functions, but as a rule the disqualification is only temporary and can be removed by seclusion and the observance of purificatory rites, the length of the seclusion and the nature of the purification varying with the degree of relationship in which the living stand to the dead. Thus, for example, if one of the sacred eunuchs at Hierapolis-Bambyce saw the dead body of a stranger, he was unclean for that day and might not enter the sanctuary of the goddess; but next day after purifying himself he was free to enter. But if the corpse happened to be that of a relation he was unclean for thirty days and had to shave his head before he might set foot within the holy precinct.(567) Again, in the Greek island of Ceos persons who had offered the annual sacrifices to their departed friends were unclean for two days afterwards and might not enter a sanctuary; they had to purify themselves with water.(568) Similarly no one might go into the shrine of Men Tyrannus for ten days after being in contact with the dead.(569) Once more, at Stratonicea in Caria a chorus of thirty noble boys, clad in white and holding branches in their hands, used to sing a hymn daily in honour of Zeus and Hecate; but if one of them were sick or had suffered a domestic bereavement, he was for the time being excused, not permanently excluded, from the performance of his sacred duties.(570) On the analogy of these and similar cases we should expect to find the widowed Flamen temporarily debarred from the exercise of his office, not permanently relieved of it.

(M203) However, in support of Dr. Farnell’s view I would cite an Indian parallel which was pointed out to me by Dr. W. H. R. Rivers. Among the Todas of the Neilgherry Hills in Southern India the priestly dairyman (_palol_) is a sacred personage, and his life, like that of the Flamen Dialis, is hedged in by many taboos. Now when a death occurs in his clan, the dairyman may not attend any of the funeral ceremonies unless he gives up office, but he may be re-elected after the second funeral ceremonies have been completed. In the interval his place must be taken by a man of another clan. Some eighteen or nineteen years ago a man named Karkievan resigned the office of dairyman when his wife died, but two years later he was re-elected and has held office ever since. There have meantime been many deaths in his clan, but he has not attended a funeral, and has not therefore had to resign his post again. Apparently in old times a more stringent rule prevailed, and the dairyman was obliged to vacate office whenever a death occurred in his clan. For, according to tradition, the clan of Keadrol was divided into its two existing divisions for the express purpose of ensuring that there might still be men to undertake the office of dairyman when a death occurred in the clan, the men of the one division taking office whenever there was a death in the other.(571)

At first sight this case may seem exactly parallel to the case of the Flamen Dialis and the Flaminica on Dr. Farnell’s theory; for here there can be no doubt whatever that it is the pollution of death which disqualifies the sacred dairyman from holding office, since, if he only avoids that pollution by not attending the funeral, he is allowed at the present day to retain his post. On this analogy we might suppose that it was not so much the death of his wife as the attendance at her funeral which compelled the Flamen Dialis to resign, especially as we know that he was expressly forbidden to touch a dead body or to enter the place where corpses were burned.(572)

(M204) But a closer inspection of the facts proves that the analogy breaks down at some important points. For though the Flamen Dialis was forbidden to touch a dead body or to enter a place where corpses were burned, he was permitted to attend a funeral;(573) so that there could hardly be any objection to his attending the funeral of his wife. This permission clearly tells against the view that it was the mere pollution of death which obliged him to resign office when his wife died. Further, and this is a point of fundamental difference between the two cases, whereas the Flamen Dialis was bound to be married, and married too by a rite of special solemnity,(574) there is no such obligation on the sacred dairyman of the Todas; indeed, if he is married, he is bound to live apart from his wife during his term of office.(575) Surely the obligation laid on the Flamen Dialis to be married of itself implies that with the death of his wife he necessarily ceased to hold office: there is no need to search for another reason in the pollution of death which, as I have just shown, does not seem to square with the permission granted to the Flamen to attend a funeral. That this is indeed the true explanation of the rule in question is strongly suggested by the further and apparently parallel rule which forbade the Flamen to divorce his wife; nothing but death might part them.(576) Now the rule which enjoined that a Flamen must be married, and the rule which forbade him to divorce his wife, have obviously nothing to do with the pollution of death, yet they can hardly be separated from the other rule that with the death of his wife he vacated office. All three rules are explained in the most natural way on the hypothesis which I have adopted, namely, that this married priest and priestess had to perform in common certain rites which the husband could not perform without his wife. The same obvious solution of the problem was suggested long ago by Plutarch, who, after asking why the Flamen Dialis had to lay down office on the death of his wife, says, amongst other things, that “perhaps it is because she performs sacred rites along with him (for many of the rites may not be performed without the presence of a married woman), and to marry another wife immediately on the death of the first would hardly be possible or decent.”(577) This simple explanation of the rule seems quite sufficient, and it would clearly hold good whether I am right or wrong in further supposing that the human husband and wife in this case represented a divine husband and wife, a god and goddess, to wit Jupiter and Juno, or rather Dianus (Janus) and Diana;(578) and that supposition in its turn might still hold good even if I were wrong in further conjecturing that of this divine pair the goddess (Juno or rather Diana) was originally the more important partner.

(M205) However it is to be explained, the Roman rule which forbade the Flamen Dialis to be a widower has its parallel among the Kotas, a tribe who, like the Todas, inhabit the Neilgherry Hills of Southern India. For the higher Kota priests are not allowed to be widowers; if a priest’s wife dies while he is in office, his appointment lapses. At the same time priests “should avoid pollution, and may not attend a Toda or Badaga funeral, or approach the seclusion hut set apart for Kota women.”(579) Jewish priests were specially permitted to contract the pollution of death for near relations, among whom father, mother, son, daughter, and unmarried sister are particularly enumerated; but they were forbidden to contract the pollution for strangers. However, among the relations for whom a priest might thus defile himself a wife is not mentioned.(580)

§ 2. The Marriage of the Roman Gods.

(M206) The theory that the Flamen Dialis and his wife personated a divine couple, whether Jupiter and Juno or Dianus (Janus) and Diana, supposes a married relation between the god and goddess, and so far it would certainly be untenable if Dr. Farnell were right in assuming, on the authority of Mr. W. Warde Fowler, that the Roman gods were celibate.(581) On that subject, however, Varro, the most learned of Roman antiquaries, was of a contrary opinion. He not only spoke particularly of Juno as the wife of Jupiter,(582) but he also affirmed generally, in the most unambiguous language, that the old Roman gods were married, and in saying so he referred not to the religion of his own day, which had been modified by Greek influence, but to the religion of the ancient Romans, his ancestors.(583) Seneca ridiculed the marriage of the Roman gods, citing as examples the marriages of Mars and Bellona, of Vulcan and Venus, of Neptune and Salacia, and adding sarcastically that some of the goddesses were spinsters or widows, such as Populonia, Fulgora, and Rumina, whose faded charms or unamiable character had failed to attract a suitor.(584)

(M207) Again, the learned Servius, whose commentary on Virgil is a gold mine of Roman religious lore, informs us that the pontiffs celebrated the marriage of the infernal deity Orcus with very great solemnity;(585) and for this statement he would seem to have had the authority of the pontifical books themselves, for he refers to them in the same connexion only a few lines before. As it is in the highest degree unlikely that the pontiffs would solemnize any foreign rites, we may safely assume that the marriage of Orcus was not borrowed from Greek mythology, but was a genuine old Roman ceremony, and this is all the more probable because Servius, our authority for the custom, has recorded some curious and obviously ancient taboos which were observed at the marriage and in the ritual of Ceres, the goddess who seems to have been joined in wedlock to Orcus. One of these taboos forbade the use of wine, the other forbade persons to name their father or daughter.(586)

(M208) Further, the learned Roman antiquary Aulus Gellius quotes from “the books of the priests of the Roman people” (the highest possible authority on the subject) and from “many ancient speeches” a list of old Roman deities, in which there seem to be at least five pairs of males and females.(587) More than that he proves conclusively by quotations from Plautus, the annalist Cn. Gellius, and Licinius Imbrex that these old writers certainly regarded one at least of the pairs (Mars and Nerio) as husband and wife;(588) and we have good ancient evidence for viewing in the same light three others of the pairs. Thus the old annalist and antiquarian L. Cincius Alimentus, who fought against Hannibal and was captured by him, affirmed in his work on the Roman calendar that Maia was the wife of Vulcan;(589) and as there was a Flamen of Vulcan, who sacrificed to Maia on May Day,(590) it is reasonable to suppose that he was assisted in the ceremony by a Flaminica, his wife, just as on my hypothesis the Flamen Dialis was assisted by his wife the Flaminica. Another old Roman historian, L. Calpurnius Piso, who wrote in the second century B.C., said that the name of Vulcan’s wife was not Maia but Majestas.(591) In saying so he may have intended to correct what he believed to be a mistake of his predecessor L. Cincius. Again, that Salacia was the wife of Neptune is perhaps implied by Varro,(592) and is positively affirmed by Seneca, Augustine, and Servius.(593) Again, Ennius appears to have regarded Hora as the wife of Quirinus, for in the first book of his Annals he declared his devotion to that divine pair.(594) In fact, of the five pairs of male and female deities cited by Aulus Gellius from the priestly books and ancient speeches the only one as to which we have not independent evidence that it consisted of a husband and wife is Saturn and Lua; and in regard to Lua we know that she was spoken of as a mother,(595) which renders it not improbable that she was also a wife. However, according to some very respectable authorities the wife of Saturn was not Lua, but Ops,(596) so that we have two independent lines of proof that Saturn was supposed to be married.

Lastly, the epithets “father” and “mother” which the Romans bestowed on many of their deities(597) are most naturally understood to imply paternity and maternity; and if the implication is admitted, the inference appears to be inevitable that these divine beings were supposed to exercise sexual functions, whether in lawful marriage or in unlawful concubinage. As to Jupiter in particular his paternity is positively attested by Latin inscriptions, one of them very old, which describe Fortuna Primigenia, the great goddess of Praeneste, as his daughter.(598) Again, the rustic deity Faunus, one of the oldest and most popular gods of Italy,(599) was represented by tradition in the character of a husband and a father; one of the epithets applied to him expressed in a coarse way his generative powers.(600) Fauna or the Good Goddess (_Bona Dea_), another of the oldest native Italian deities, was variously called his wife or his daughter, and he is said to have assumed the form of a snake in order to cohabit with her.(601) Again, the most famous of all Roman myths represented the founder of Rome himself, Romulus and his twin brother Remus, as begotten by the god Mars on a Vestal Virgin;(602) and every Roman who accepted the tradition thereby acknowledged the fatherhood of the god in the physical, not in a figurative, sense of the word. If the story of the birth of Romulus and Remus should be dismissed as a late product of the mythical fancy working under Greek influence, the same objection can hardly be urged against the story of the birth of another Roman king, Servius Tullius, who is said to have been a son of the fire-god and a slave woman; his mother conceived him beside the royal hearth, where she was impregnated by a flame that shot out from the fire in the shape of the male organ of generation.(603) It would scarcely be possible to express the physical fatherhood of the fire-god in more unambiguous terms. Now a precisely similar story was told of the birth of Romulus himself;(604) and we may suspect that this was an older form of the story than the legend which fathered the twins on Mars. Similarly, Caeculus, the founder of Praeneste, passed for a son of the fire-god Vulcan. It was said that his mother was impregnated by a spark which leaped from the fire and struck her as she sat by the hearth. In later life, when Caeculus boasted of his divine parentage to a crowd, and they refused to believe him, he prayed to his father to give the unbelievers a sign, and straightway a lambent flame surrounded the whole multitude. The proof was conclusive, and henceforth Caeculus passed for a true son of the fire-god.(605) Such tales of kings or heroes begotten by the fire-god on mortal women appear to be genuine old Italian myths, which may well go back far beyond the foundation of Rome to the common fountain of Aryan mythology; for the marriage customs observed by various branches of the Aryan family point clearly to a belief in the power of fire to impregnate women.(606)

(M209) On the whole, if we follow the authority of the ancients themselves, we seem bound to conclude that the Roman gods, like those of many other early peoples, were believed to be married and to beget children. It is true that, compared with the full-blooded gods of Greece, the deities of Rome appear to us shadowy creatures, pale abstractions garbed in little that can vie with the gorgeous pall of myth and story which Grecian fancy threw around its divine creations. Yet the few specimens of Roman mythology which have survived the wreck of antiquity(607) justify us in believing that they are but fragments of far more copious traditions which have perished. At all events the comparative aridity and barrenness of the Roman religious imagination is no reason for setting aside the positive testimony of learned Roman writers as to a point of fundamental importance in their own religion about which they could hardly be mistaken. It should never be forgotten that on this subject the ancients had access to many sources of information which are no longer open to us, and for a modern scholar to reject their evidence in favour of a personal impression derived from a necessarily imperfect knowledge of the facts seems scarcely consistent with sound principles of history and criticism.(608)

§ 3. Children of Living Parents in Ritual.

(M210) But Dr. Farnell adduces another argument in support of his view that it was the pollution of death which obliged the widowed Flamen Dialis to resign the priesthood. He points to what he considers the analogy of the rule of Greek ritual which required that certain sacred offices should be discharged only by a boy whose parents were both alive.(609) This rule he would explain in like manner by supposing that the death of one or both of his parents would render a boy ceremonially impure and therefore unfit to perform religious functions. Dr. Farnell might have apparently strengthened his case by observing that the Flamen Dialis and the Flaminica Dialis were themselves assisted in their office, the one by a boy, the other by a girl, both of whose parents must be alive.(610) At first sight this fits in perfectly with his theory: the Flamen, the Flaminica, and their youthful ministers were all rendered incapable of performing their sacred duties by the taint or corruption of death.

(M211) But a closer scrutiny of the argument reveals a flaw. It proves too much. For observe that in these Greek and Roman offices held by boys and girls the disqualification caused by the death of a parent is necessarily lifelong, since the bereavement is irreparable. Accordingly, if Dr. Farnell’s theory is right, the ceremonial pollution which is the cause of the disqualification must also be lifelong; in other words, every orphan is ceremoniously unclean for life and thereby excluded for ever from the discharge of sacred duties. So sweeping a rule would at a stroke exclude a large, if not the larger, part of the population of any country from the offices of religion, and lay them permanently under all those burdensome restrictions which the pollution of death entails among many nations; for obviously a large, if not the larger, part of the population of any country at any time has lost one or both of its parents by death. No people, so far as I know, has ever carried the theory of the ceremonial pollution of death to this extremity in practice. And even if it were supposed that the taint wore off or evaporated with time from common folk so as to let them go about their common duties in everyday life, would it not still cleave to priests? If it incapacitated the Flamen’s minister, would it not incapacitate the Flamen himself? In other words, would not the Flamen Dialis be obliged to vacate office on the death of his father or mother? There is no hint in ancient writers that he had to do so. And while it is generally unsafe to argue from the silence of our authorities, I think that we may do so in this case without being rash; for Plutarch not only mentions but discusses the rule which obliged the Flamen Dialis to resign office on the death of his wife,(611) and if he had known of a parallel rule which compelled him to retire on the death of a parent, he would surely have mentioned it. But if the ceremonial pollution which would certainly be caused by the death of a parent did not compel the Flamen Dialis to vacate office, we may safely conclude that neither did the similar pollution caused by the death of his wife. Thus the argument adduced by Dr. Farnell in favour of his view proves on analysis to tell strongly against it.

(M212) But if the rule which excluded orphans from certain sacred offices cannot with any probability be explained on the theory of their ceremonial pollution, it may be worth while to inquire whether another and better explanation of the rule cannot be found. For that purpose I shall collect all the cases of it known to me. The collection is doubtless far from complete: I only offer it as a starting-point for research.

(M213) At the time of the vintage, which in Greece falls in October, Athenian boys chosen from every tribe assembled at the sanctuary of Dionysus, the god of the vine. There, branches of vines laden with ripe grapes were given to them, and holding them in their hands they raced to the sanctuary of Athena Sciras. The winner received and drained a cup containing a mixture of olive-oil, wine, honey, cheese, and barley-groats. It was necessary that both the parents of each of these boy-runners should be alive.(612) At the same festival, and perhaps on the same day, an Athenian boy, whose parents must both be alive, carried in procession a branch of olive wreathed with white and purple wool and decked with fruits of many kinds, while a chorus sang that the branch bore figs, fat loaves, honey, oil, and wine. Thus they went in procession to a temple of Apollo, at the door of which the boy deposited the holy bough. The ceremony is said to have been instituted by the Athenians in obedience to an oracle for the purpose of supplicating the help of the god in a season of dearth.(613) Similar boughs similarly laden with fruits and loaves were hung up on the doors of every Athenian house and allowed to remain there a year, at the end of which they were replaced by fresh ones. While the branch was being fastened to the door, a boy whose parents were both alive recited the same verses about the branch bearing figs, fat loaves, honey, oil, and wine. This custom also is said to have been instituted for the sake of putting an end to a dearth.(614) The people of Magnesia on the Maeander vowed a bull every year to Zeus, the Saviour of the City, in the month of Cronion, at the beginning of sowing, and after maintaining the animal at the public expense throughout the winter they sacrificed it, apparently at harvest-time, in the following summer. Nine boys and nine girls, whose fathers and mothers were all living, took part in the religious services of the consecration and the sacrifice of the bull. At the consecration public prayers were offered for the safety of the city and the land, for the safety of the citizens and their wives and children, for the safety of all that dwelt in the city and the land, for peace and wealth and abundance of corn and all other fruits, and for the cattle. A herald led the prayers, and the priest and priestess, the boys and girls, the high officers and magistrates, all joined in these solemn petitions for the welfare of their country.(615) Among the Karo-Bataks of Central Sumatra the threshing of the rice is the occasion of various ceremonies, and in these a prominent part is played by a girl, whose father and mother must be both alive. Her special duty is to take care of the sheaf of rice in which the soul of the rice is believed to reside. This sheaf usually consists of the first rice cut and bound in the field; it is treated exactly like a person.(616)

(M214) The rites thus far described, in which boys and girls of living parents took part, were clearly ceremonies intended specially to ensure the fertility of the soil. This is indicated not merely by the nature of the rites and of the prayers or verses which accompanied them, but also by the seasons at which they were observed; for these were the vintage, the harvest-home, and the beginning of sowing. We may therefore compare a custom practised by the Roman Brethren of the Ploughed Fields (_Fratres Arvales_), a college of priests whose business it was to perform the rites deemed necessary for the growth of the corn. As a badge of office they wore wreaths of corn-ears, and paid their devotions to an antique goddess of fertility, the Dea Dia. Her home was in a grove of ancient evergreen oaks and laurels out in the Campagna, five miles from Rome. Hither every year in the month of May, when the fields were ripe or ripening to the sickle, reaped ears of the new corn were brought and hallowed by the Brethren with quaint rites, that a blessing might rest on the coming harvest. The first or preliminary consecration of the ears, however, took place, not in the grove, but in the house of the Master of the Brethren at Rome. Here the Brethren were waited upon by four free-born boys, the children of living fathers and mothers. While the Brethren reclined on couches, the boys were allowed to sit on chairs and partake of the feast, and when it was over they carried the rest of the now hallowed corn and laid it on the altar.(617)

(M215) In these and all other rites intended to ensure the fertility of the ground, of cattle, or of human beings, the employment of children of living parents seems to be intelligible on the principle of sympathetic magic; for such children might be deemed fuller of life than orphans, either because they “flourished on both sides,” as the Greeks put it, or because the very survival of their parents might be taken as a proof that the stock of which the children came was vigorous and therefore able to impart of its superabundant energy to others.

(M216) But the rites in which the children of living parents are required to officiate do not always aim at promoting the growth of the crops. At Olympia the olive-branches which formed the victors’ crowns had to be cut from a sacred tree with a golden sickle by a lad whose father and mother must be both alive.(618) The tree was a wild olive growing within the holy precinct, at the west end of the temple of Zeus. It bore the name of the Olive of the Fair Crown, and near it was an altar to the Nymphs of the Fair Crowns.(619) At Delphi every eighth year a sacred drama or miracle-play was acted which drew crowds of spectators from all parts of Greece. It set forth the slaying of the Dragon by Apollo. The principal part was sustained by a lad, the son of living parents, who seems to have personated the god himself. In an open space the likeness of a lordly palace, erected for the occasion, represented the Dragon’s den. It was attacked and burned by the lad, aided by women who carried blazing torches. When the Dragon had received his deadly wound, the lad, still acting the part of the god, fled far away to be purged of the guilt of blood in the beautiful Vale of Tempe, where the Peneus flows in a deep wooded gorge between the snowy peaks of Olympus and Ossa, its smooth and silent tide shadowed by overhanging trees and tall white cliffs. In places these great crags rise abruptly from the stream and approach each other so near that only a narrow strip of sky is visible overhead; but where they recede a little, the meadows at their foot are verdant with evergreen shrubs, among which Apollo’s own laurel may still be seen. In antiquity the god himself, stained with the Dragon’s blood, is said to have come, a haggard footsore wayfarer, to this wild secluded glen and there plucked branches from one of the laurels that grew in its green thickets beside the rippling river. Some of them he used to twine a wreath for his brows, one of them he carried in his hand, doubtless in order that, guarded by the sacred plant, he might escape the hobgoblins which dogged his steps. So the boy, his human representative, did the same, and brought back to Delphi wreaths of laurel from the same tree to be awarded to the victors in the Pythian games. Hence the whole festival of the Slaying of the Dragon at Delphi went by the name of the Festival of Crowning.(620) From this it appears that at Delphi as well as at Olympia the boughs which were used to crown the victors had to be cut from a sacred tree by a boy whose parents must be both alive.

(M217) At Thebes a festival called the Laurel-bearing was held once in every eight years, when branches of laurel were carried in procession to the temple of Apollo. The principal part in the procession was taken by a boy who held a laurel bough and bore the title of the Laurel-bearer: he seems to have personated the god himself. His hair hung down on his shoulders, and he wore a golden crown, a bright-coloured robe, and shoes of a special shape: both his parents must be alive.(621) We may suppose that the golden crown which he wore was fashioned in the shape of laurel leaves and replaced a wreath of real laurel. Thus the boy with the laurel wreath on his head and the laurel bough in his hand would resemble the traditional equipment of Apollo when he purified himself for the slaughter of the dragon. We may conjecture that at Thebes the Laurel-bearer originally personated not Apollo but the local hero Cadmus, who slew the dragon and had like Apollo to purify himself for the slaughter. The conjecture is confirmed by vase-paintings which represent Cadmus crowned with laurel preparing to attack the dragon or actually in combat with the monster, while goddesses bend over him holding out wreaths of laurel as the meed of victory.(622) On this hypothesis the octennial Delphic Festival of Crowning and the octennial Theban Festival of Laurel-bearing were closely akin: in both the prominent part played by the laurel was purificatory or expiatory.(623) Thus at Olympia, Delphi, and Thebes a boy whose parents were both alive was entrusted with the duty of cutting or wearing a sacred wreath at a great festival which recurred at intervals of several years.(624)

(M218) Why a boy of living parents should be chosen for such an office is not at first sight clear; the reason might be more obvious if we understood the ideas in which the custom of wearing wreaths and crowns had its origin. Probably in many cases wreaths and crowns were amulets before they were ornaments; in other words, their first intention may have been not so much to adorn the head as to protect it from harm by surrounding it with a plant, a metal, or any other thing which was supposed to possess the magical virtue of banning baleful influences. Thus the Arabs of Moab will put a circlet of copper on the head of a man who is suffering from headache, for they believe that this will banish the pain; and if the pain is in an arm or a leg, they will treat the ailing limb in like manner. They think that red beads hung before the eyes of children who are afflicted with ophthalmia will rid them of the malady, and that a red ribbon tied to the foot will prevent it from stumbling on a stony path.(625) Again, the Melanesians of the Gazelle Peninsula in New Britain often deck their dusky bodies with flowers, leaves, and scented herbs not only at festivals but on other occasions which to the European might seem inappropriate for such gay ornaments. But in truth the bright blossoms and verdant foliage are not intended to decorate the wearer but to endow him with certain magical virtues, which are supposed to inhere in the flowers and leaves. Thus one man may be seen strutting about with a wreath of greenery which passes round his neck and droops over his shoulders, back, and breast. He is not a mere dandy, but a lover who hopes that the wreath will work as a charm on a woman’s heart. Again, another may be observed with a bunch of the red dracaena leaves knotted round his neck and the long stalk hanging down his back. He is a soldier, and these leaves are supposed to make him invulnerable. But if the lover should fail to win the affections of his swarthy mistress, if the warrior should be wounded in battle, it never occurs to either of them to question the magical virtue of the charm; they ascribe the failure either to the more potent charm of another magician or to some oversight on their own part.(626) On the theory that wreaths and garlands serve as amulets to protect the wearer against the powers of evil we can understand not only why in antiquity sacred persons such as priests and kings wore crowns, but also why dead bodies, sacrificial victims, and in certain circumstances even inanimate objects such as the implements of sacrifice, the doors of houses, and so forth, were decorated or rather guarded by wreaths.(627) Further, on this hypothesis we may perhaps perceive why children of living parents were specially chosen to cut or wear sacred wreaths. Since such children were apparently supposed to be endowed with a more than common share of vital energy, they might be deemed peculiarly fitted to make or wear amulets which were designed to protect the wearer from injury and death: the current of life which circulated in their own veins overflowed, as it were, and reinforced the magic virtue of the wreath. For the same reason such children would naturally be chosen to personate gods, as they seemingly were at Delphi and Thebes.

(M219) At Ephesus, if we may trust the evidence of the Greek romance-writer, Heliodorus, a boy and girl of living parents used to hold for a year the priesthood of Apollo and Artemis respectively. When their period of office was nearly expired, they led a sacred embassy to Delos, the birthplace of the divine brother and sister, where they superintended the musical and athletic contests and laid down the priesthood.(628) At Rome no girl might be chosen a Vestal Virgin unless both her father and mother were living;(629) yet there is no evidence or probability that a Vestal vacated office on the death of a parent; indeed she generally held office for life.(630) This alone may suffice to prove that the custom of entrusting certain sacred duties to children of living parents was not based on any notion that orphans as such were ceremonially unclean. Again, the dancing priests of Mars, the Salii, must be sons of living parents;(631) but as in the case of the Vestals this condition probably only applied at the date of their election, for they seem like the Vestals to have held office for life. At all events we read of a lively old gentleman who still skipped and capered about as a dancing priest with an agility which threw the efforts of his younger colleagues into the shade.(632) Again, at the public games in Rome boys of living parents had to escort the images of the gods in their sacred cars, and it was a dire omen if one of them relaxed his hold on the holy cart or let a strap slip from his fingers.(633) And when the stout Roman heart was shaken by the appalling news that somebody had been struck by lightning, that the sky had somewhere been suddenly overcast, or that a she-mule had been safely delivered of a colt, boys and girls whose fathers and mothers were still alive used to be sought out and employed to help in expiating the terrific prodigy.(634) Again, when the Capitol had been sacked and burned by the disorderly troops of Vitellius, solemn preparations were made to rebuild it. The whole area was enclosed by a cordon of fillets and wreaths. Then soldiers chosen for their auspicious names entered within the barriers holding branches of lucky trees in their hands; and afterwards the Vestal Virgins, aided by boys and girls of living parents, washed the foundations with water drawn from springs and rivers.(635) In this ceremony the choice of such children seems to be based on the same idea as the choice of such water; for as running water is deemed to be especially alive,(636) so the vital current might be thought to flow without interruption in the children of living parents but to stagnate in orphans. Hence the children of living parents rather than orphans would naturally be chosen to pour the living water over the foundations, and so to lend something of their own vitality or endurance to a building that was designed to last for ever.

(M220) On the same principle we can easily understand why the children of living parents should be especially chosen to perform certain offices at marriage. The motive of such a choice may be a wish to ensure by sympathetic magic the life of the newly wedded pair and of their offspring. Thus at Roman marriages the bride was escorted to her new home by three boys whose parents were all living. Two of the boys held her, and the third carried a torch of buckthorn or hawthorn in front of her,(637) probably for the purpose of averting the powers of evil; for buckthorn or hawthorn was credited with this magical virtue.(638) At marriages in ancient Athens a boy whose parents were both living used to wear a wreath of thorns and acorns and to carry about a winnowing-fan full of loaves, crying, “I have escaped the bad, I have found the better.”(639) In modern Greece on the Sunday before a marriage the bridegroom sends to the bride the wedding cake by the hands of a boy, both of whose parents must be living. The messenger takes great care not to stumble or to injure the cake, for to do either would be a very bad omen. He may not enter the bride’s house till she has taken the cake from him. For this purpose he lays it down on the threshold of the door, and then both of them, the boy and the bride, rush at it and try to seize the greater part of the cake. And when cattle are being slaughtered for the marriage festivities, the first beast killed for the bride’s house must be killed by a youth whose parents are both alive. Further, a son of living parents must solemnly fetch the water with which the bridegroom’s head is ceremonially washed by women before marriage. And on the day after the marriage bride and bridegroom go in procession to the well or spring from which they are henceforth to fetch their water. The bride greets the spring, drinks of the water from the hollow of her hand, and throws money and food into it. Then follows a dance, accompanied by a song, round about the spring. Lastly, a lad whose parents are both living draws water from the spring in a special vessel and carries it to the house of the bridal pair without speaking a word: this “unspoken water,” as it is called, is regarded as peculiarly holy and wholesome. When the young couple return from the spring, they fill their mouths with the “unspoken water” and try to spirt it on each other inside the door of the house.(640) In Albania, when women are baking cakes for a wedding, the first to put hand to the dough must be a maiden whose parents are both alive and who has brothers, the more the better; for only such a girl is deemed lucky. And when the bride has dismounted from her horse at the bridegroom’s door, a small boy whose parents are both alive (for only such a boy is thought to bring luck) is passed thrice backwards and forwards under the horse’s belly, as if he would girdle the beast.(641) Among the South Slavs of Bulgaria a little child whose father and mother are both alive helps to bake the two bridal cakes, pouring water and salt on the meal and stirring the mixture with a spurtle of a special shape; then a girl lifts the child in her arms, and the little one touches the roof-beam thrice with the spurtle, saying, “Boys and girls.” And when the bride’s hair is to be dressed for the wedding day, the work of combing and plaiting it must be begun by a child of living parents.(642) Among the Eesa and Gadabursi, two Somali tribes, on the morning after a marriage “the bride’s female relations bring presents of milk, and are accompanied by a young male child whose parents are living. The child drinks some of the milk before any one else tastes it; and after him the bridegroom, if his parents are living; but if one or both of his parents are dead, and those of the bride living, she drinks after the child. By doing this they believe that if the newly-married woman bears a child the father will be alive at the time.”(643) A slightly different application of the same principle appears in the old Hindoo rule that when a bride reached the house of her husband, she should be made to descend from the chariot by women of good character whose husbands and sons were living, and that afterwards these women should seat the bride on a bull’s hide, while her husband recited the verse, “Here ye cows, bring forth calves.”(644) Here the ceremony of seating the young wife on a bull’s hide seems plainly intended to make her fruitful through the generative virtue of the bull; while the attendance of women, whose husbands and sons are living, is no doubt a device for ensuring, by sympathetic magic, the life both of the bride’s husband and of her future offspring.

(M221) In the Somali custom just described the part played by the child of living parents is unambiguous and helps to throw light on the obscurer cases which precede. Such a child is clearly supposed to impart the virtue of longevity to the milk of which it partakes, and so to transmit it to the newly married pair who afterwards drink of the milk. Similarly, we may suppose that in all marriage rites at least, if not in religious rites generally, the employment of children of living parents is intended to diffuse by sympathy the blessings of life and longevity among all who participate in the ceremonies. This intention seems to underlie the use which the Malagasy make of the children of living parents in ritual. Thus, when a child is a week old, it is dressed up in the finest clothes that can be got, and is then carried out of the house by some person whose parents are both still living; afterwards it is brought back to the mother. In the act of being carried out and in, the infant must be twice carefully lifted over the fire, which is placed near the door. If the child is a boy, the axe, knife, and spear of the family, together with any building tools that may be in the house, are taken out of it at the same time. “The implements are perhaps used chiefly as emblems of the occupations in which it is expected the infant will engage when it arrives at maturer years; and the whole may be regarded as expressing the hopes cherished of his activity, wealth, and enjoyments.”(645) On such an occasion the service of a person whose parents are both alive seems naturally calculated to promote the longevity of the infant. For a like reason, probably, the holy water used at the Malagasy ceremony of circumcision is drawn from a pool by a person whose parents are both still living.(646) The same idea may explain a funeral custom observed by the Sihanaka of Madagascar. After a burial the family of the deceased, with their near relatives and dependents, meet in the house from which the corpse was lately removed “to drink rum and to undergo a purifying and preserving baptism called _fàfy rànom-bóahàngy_. Leaves of the lemon or lime tree, and the stalks of two kinds of grass, are gathered and placed in a vessel with water. A person, both of whose parents are living, is chosen to perform the rite, and this ‘holy water’ is then sprinkled upon the walls of the house and upon all assembled within them, and finally around the house outside.”(647) Here a person whose parents are both living appears to be credited with a more than common share of life and longevity; from which it naturally follows that he is better fitted than any one else to perform a ceremony intended to avert the danger of death from the household.

(M222) The notion that a child of living parents is endowed with a higher degree of vitality than an orphan probably explains all the cases of the employment of such a child in ritual, whether the particular rite is designed to ensure the fertility of the ground or the fruitfulness of women, or to avert the danger of death and other calamities. Yet it might be a mistake to suppose that this notion is always clearly apprehended by the persons who practise the customs. In their minds the definite conception of superabundant and overflowing vitality may easily dissolve into a vague idea that the child of living parents is luckier than other folk. No more than this seems to be at the bottom of the Masai rule that when the warriors wish to select a chief, they must choose “a man whose parents are still living, who owns cattle and has never killed anybody, whose parents are not blind, and who himself has not a discoloured eye.”(648) And nothing more is needed to explain the ancient Greek custom which assigned the duty of drawing lots from an urn to a boy under puberty whose father and mother were both in life.(649) At Athens it would appear that registers of these boys were kept, perhaps in order that the lads might discharge, as occasion arose, those offices of religion which required the service of such auspicious youths.(650) The atrocious tyrant Heliogabalus, one of the worst monsters who ever disgraced the human form, caused search to be made throughout Italy for noble and handsome boys whose parents were both alive, and he sacrificed them to his barbarous gods, torturing them first and grabbling among their entrails afterwards for omens. He seems to have thought that such victims would be peculiarly acceptable to the Syrian deities whom he worshipped; so he encouraged the torturers and butchers at their work, and thanked the gods for enabling him to ferret out “their friends.”(651)

III. A Charm To Protect a Town.

(M223) The tradition that a Lydian king tried to make the citadel of Sardes impregnable by carrying round it a lion(652) may perhaps be illustrated by a South African custom. When the Bechuanas are about to found a new town, they observe an elaborate ritual. They choose a bull from the herd, sew up its eyelids with sinew, and then allow the blinded animal to wander at will for four days. On the fifth day they track it down and sacrifice it at sunset on the spot where it happens to be standing. The carcase is then roasted whole and divided among the people. Ritual requires that every particle of the flesh should be consumed on the spot. When the sacrificial meal is over, the medicine-men take the hide and mark it with appropriate medicines, the composition of which is a professional secret. Then with one long spiral cut they convert the whole hide into a single thong. Having done so they cut up the thong into lengths of about two feet and despatch messengers in all directions to peg down one of those strips in each of the paths leading to the new town. “After this,” it is said, “if a foreigner approaches the new town to destroy it with his charms, he will find that the town has prepared itself for his coming.”(653) Thus it would seem that the pastoral Bechuanas attempt to place a new town under the protection of one of their sacred cattle(654) by distributing pieces of its hide at all points where an enemy could approach it, just as the Lydian king thought to place the citadel of his capital under the protection of the lion-god by carrying the animal round the boundaries.

(M224) Further, the Bechuana custom may throw light on a widespread legend which relates how a wily settler in a new country bought from the natives as much land as could be covered with a hide, and how he then proceeded to cut the hide into thongs and to claim as much land as could be enclosed by the thongs. It was thus, according to the Hottentots, that the first European settlers obtained a footing in South Africa.(655) But the most familiar example of such stories is the tradition that Dido procured the site of Carthage in this fashion, and that the place hence received the name of Byrsa or “hide.”(656) Similar tales occur in the legendary history of Saxons and Danes,(657) and they meet us in India, Siberia, Burma, Cambodia, Java, and Bali.(658) The wide diffusion of such stories confirms the conjecture of Jacob Grimm that in them we have a reminiscence of a mode of land measurement which was once actually in use, and of which the designation is still retained in the English _hide_.(659) The Bechuana custom suggests that the mode of measuring by a hide may have originated in a practice of encompassing a piece of land with thongs cut from the hide of a sacrificial victim in order to place the ground under the guardianship of the sacred animal.

(M225) But why do the Bechuanas sew up the eyelids of the bull which is to be used for this purpose? The answer appears to be given by the ceremonies which the same people observe when they are going out to war. On that occasion a woman rushes up to the army with her eyes shut and shakes a winnowing-fan, while she cries out, “The army is not seen! The army is not seen!” And a medicine-man at the same time sprinkles medicine over the spears, crying out in like manner, “The army is not seen! The army is not seen!” After that they seize a bull, sew up its eyelids with a hair of its tail, and drive it for some distance along the road which the army is to take. When it has preceded the army a little way, the bull is sacrificed, roasted whole, and eaten by the warriors. All the flesh must be consumed on the spot. Such parts as cannot be eaten are burnt with fire. Only the contents of the stomach are carefully preserved as a charm which is to lead the warriors to victory. Chosen men carry the precious guts in front of the army, and it is deemed most important that no one should precede them. When they stop, the army stops, and it will not resume the march till it sees that the men with the bull’s guts have gone forward.(660) The meaning of these ceremonies is explained by the cries of the woman and the priest, “The army is not seen! The army is not seen!” Clearly it is desirable that the army should not be perceived by the enemies until it is upon them. Accordingly on the principles of homoeopathic magic the Bechuanas apparently imagine that they can make themselves invisible by eating of the flesh of a blind bull, blindness and invisibility being to their simple minds the same thing. For the same reason the bowels of the blind ox are carried in front of the army to hide its advance from hostile eyes. In like manner the custom of sacrificing and eating a blind ox on the place where a new town is to be built may be intended to render the town invisible to enemies. At all events the Bawenda, a South African people who belong to the same Bantu stock as the Bechuanas, take great pains to conceal their kraals from passers-by. The kraals are built in the forest or bush, and the long winding footpaths which lead to them are often kept open only by the support of a single pole here and there. Indeed the paths are so low and narrow that it is very difficult to bring a horse into such a village. In time of war the poles are removed and the thorny creepers fall down, forming a natural screen or bulwark which the enemy can neither penetrate nor destroy by fire. The kraals are also surrounded by walls of undressed stones with a filling of soil; and to hide them still better from the view of the enemy the tops of the walls are sown with Indian corn or planted with tobacco. Hence travellers passing through the country seldom come across a Bawenda kraal. To see where the Bawenda dwell you must climb to the tops of mountains and look down on the roofs of their round huts peeping out of the surrounding green like clusters of mushrooms in the woods.(661) The object which the Bawenda attain by these perfectly rational means, the Bechuanas seek to compass by the sacrifice and consumption of a blind bull.

(M226) This explanation of the use of a blinded ox in sacrifice is confirmed by the reasons alleged by a Caffre for the observance of a somewhat similar custom in purificatory ceremonies after a battle. On these occasions the Bechuanas and other Caffre tribes of South Africa kill a black ox and cut out the tip of its tongue, an eye, a piece of the ham-string, and a piece of the principal sinew of the shoulder. These parts are fried with certain herbs and rubbed into the joints of the warriors. By cutting out the tongue of the ox they think to prevent the enemy from wagging his tongue against them; by severing the sinews of the ox they hope to cause the enemy’s sinews to fail him in the battle; and by removing the eye of the ox they imagine that they prevent the enemy from casting a covetous eye on their cattle.(662)

IV. Some Customs Of The Pelew Islanders.

We have seen that the state of society and religion among the Pelew Islanders in modern times presents several points of similarity to the condition of the peoples about the Eastern Mediterranean in antiquity.(663) Here I propose briefly to call attention to certain other customs of the Pelew Islanders which may serve to illustrate some of the institutions discussed in this volume.

§ 1. Priests dressed as Women.

(M227) In the Pelew Islands it often happens that a goddess chooses a man, not a woman, for her minister and inspired mouthpiece. When that is so, the favoured man is thenceforth regarded and treated as a woman. He wears female attire, he carries a piece of gold on his neck, he labours like a woman in the taro fields, and he plays his new part so well that he earns the hearty contempt of his fellows.(664) The pretended change of sex under the inspiration of a female spirit perhaps explains a custom widely spread among savages, in accordance with which some men dress as women and act as women through life. These unsexed creatures often, perhaps generally, profess the arts of sorcery and healing, they communicate with spirits, and are regarded sometimes with awe and sometimes with contempt, as beings of a higher or lower order than common folk. Often they are dedicated and trained to their vocation from childhood. Effeminate sorcerers or priests of this sort are found among the Sea Dyaks of Borneo,(665) the Bugis of South Celebes,(666) the Patagonians of South America,(667) and the Aleutians and many Indian tribes of North America.(668) In the island of Rambree, off the coast of Aracan, a set of vagabond “conjurors,” who dressed and lived as women, used to dance round a tall pole, invoking the aid of their favourite idol on the occasion of any calamity.(669) Male members of the Vallabha sect in India often seek to win the favour of the god Krishna, whom they specially revere, by wearing their hair long and assimilating themselves to women; even their spiritual chiefs, the so-called Maharajas, sometimes simulate the appearance of women when they lead the worship of their followers.(670) In Madagascar we hear of effeminate men who wore female attire and acted as women, thinking thereby to do God service.(671) In the kingdom of Congo there was a sacrificial priest who commonly dressed as a woman and gloried in the title of the Grandmother. The post of Grandmother must have been much coveted, for the incumbent might not be put to death, whatever crimes or rascalities he committed; and to do him justice he appears commonly to have taken full advantage of this benefit of clergy. When he died, his fortunate successor dissected the body of the deceased Grandmother, extracting his heart and other vital organs, and amputating his fingers and toes, which he kept as priceless relics, and sold as sovereign remedies for all the ills that flesh is heir to.(672)

(M228) We may conjecture that in many of these cases the call to this strange form of the religious life came in the shape of a dream or vision, in which the dreamer or visionary imagined himself to be a woman or to be possessed by a female spirit; for with many savage races the disordered fancies of sleep or ecstasy are accepted as oracular admonitions which it would be perilous to disregard. At all events we are told that a dream or a revelation of some sort was the reason which in North America these men-women commonly alleged for the life they led; it had been thus brought home to them, they said, that their medicine or their salvation lay in living as women, and when once they had got this notion into their head nothing could drive it out again. Many an Indian father attempted by persuasion, by bribes, by violence, to deter his son from obeying the mysterious call, but all to no purpose.(673) Among the Sauks, an Indian tribe of North America, these effeminate beings were always despised, but sometimes they were pitied “as labouring under an unfortunate destiny which they cannot avoid, being supposed to be impelled to this course by a vision from the female spirit that resides in the moon.”(674) Similarly the Omahas, another Indian tribe of North America, “believe that the unfortunate beings, called _Min-qu-ga_, are mysterious or sacred because they have been affected by the Moon Being. When a young Omaha fasted for the first time on reaching puberty, it was thought that the Moon Being appeared to him, holding in one hand a bow and arrows and in the other a pack strap, such as the Indian women use. When the youth tried to grasp the bow and arrows the Moon Being crossed his hands very quickly, and if the youth was not very careful he seized the pack strap instead of the bow and arrows, thereby fixing his lot in after life. In such a case he could not help acting the woman, speaking, dressing, and working just as Indian women used to do.”(675) Among the Ibans or Sea Dyaks of Borneo the highest class of sorcerers or medicine-men (_manangs_) are those who are believed to have been transformed into women. Such a man is therefore called a “changed medicine-man” (_manang bali_) on account of his supposed change of sex. The call to transform himself into a woman is said to come as a supernatural command thrice repeated in dreams; to disregard the command would mean death. Accordingly he makes a feast, sacrifices a pig or two to avert evil consequences from the tribe, and then assumes the garb of a woman. Thenceforth he is treated as a woman and occupies himself in feminine pursuits. His chief aim is to copy female manners and habits as accurately as possible. He is employed for the same purposes as an ordinary medicine-man and his methods are similar, but he is paid much higher fees and is often called in when others have been unable to effect a cure.(676) Similarly among the Chukchees of North-Eastern Asia there are shamans or medicine-men who assimilate themselves as far as possible to women, and who are believed to be called to this vocation by spirits in a dream. The call usually comes at the critical age of early youth when the shamanistic inspiration, as it is called, first manifests itself. But the call is much dreaded by the youthful adepts, and some of them prefer death to obedience. There are, however, various stages or degrees of transformation. In the first stage the man apes a woman only in the manner of braiding and arranging the hair of his head. In the second he dons female attire; in the third stage he adopts as far as possible the life and characteristics of the female sex. A young man who is undergoing this final transformation abandons all masculine occupations and manners. He throws away the rifle and the lance, the lasso of the reindeer herdsman, and the harpoon of the seal-hunter, and betakes himself to the needle and the skin-scraper instead. He learns the use of them quickly, because the spirits are helping him all the time. Even his pronunciation changes from the male to the female mode. At the same time his body alters, if not in outward appearance, at least in its faculties and forces. He loses masculine strength, fleetness of foot, endurance in wrestling, and falls into the debility and helplessness of a woman. Even his mental character undergoes a change. His old brute courage and fighting spirit are gone; he grows shy and bashful before strangers, fond of small talk and of dandling little children. In short he becomes a woman with the appearance of a man, and as a woman he is often taken to wife by another man, with whom he leads a regular married life. Extraordinary powers are attributed to such transformed shamans. They are supposed to enjoy the special protection of spirits who play the part of supernatural husbands to them. Hence they are much dreaded even by their colleagues in the profession who remain mere men; hence, too, they excel in all branches of magic, including ventriloquism.(677) Among the Teso of Central Africa medicine-men often dress as women and wear feminine ornaments, such as heavy chains of beads and shells round their heads and necks.(678)

(M229) And just as a man inspired by a goddess may adopt female attire, so conversely a woman inspired by a god may adopt male costume. In Uganda the great god Mukasa, the deity of the Victoria Nyanza Lake and of abundance, imparted his oracles through a woman, who in ordinary life dressed like the rest of her sex in a bark cloth wrapped round the body and fastened with a girdle, so as to leave the arms and shoulders bare; but when she prophesied under the inspiration of the god, she wore two bark cloths knotted in masculine style over her shoulders and crossing each other on her breast and back.(679) When once the god had chosen her, she retained office for life; she might not marry or converse with any man except one particular priest, who was always present when she was possessed by the deity.(680)

(M230) Perhaps this assumed change of sex under the inspiration of a goddess may give the key to the legends of the effeminate Sardanapalus and the effeminate Hercules,(681) as well as to the practice of the effeminate priests of Cybele and the Syrian goddess. In all such cases the pretended transformation of a man into a woman would be intelligible if we supposed that the womanish priest or king thought himself animated by a female spirit, whose sex, accordingly, he felt bound to imitate. Certainly the eunuch priests of Cybele seem to have bereft themselves of their manhood under the supposed inspiration of the Great Goddess.(682) The priest of Hercules at Antimachia, in Cos, who dressed as a woman when he offered sacrifice, is said to have done so in imitation of Hercules who disguised himself as a woman to escape the pursuit of his enemies.(683) So the Lydian Hercules wore female attire when he served for three years as the purchased slave of the imperious Omphale, Queen of Lydia.(684) If we suppose that Queen Omphale, like Queen Semiramis, was nothing but the great Asiatic goddess,(685) or one of her Avatars, it becomes probable that the story of the womanish Hercules of Lydia preserves a reminiscence of a line or college of effeminate priests who, like the eunuch priests of the Syrian goddess, dressed as women in imitation of their goddess and were supposed to be inspired by her. The probability is increased by the practice of the priests of Hercules at Antimachia, in Cos, who, as we have just seen, actually wore female attire when they were engaged in their sacred duties. Similarly at the vernal mysteries of Hercules in Rome the men were draped in the garments of women;(686) and in some of the rites and processions of Dionysus also men wore female attire.(687) In legend and art there are clear traces of an effeminate Dionysus, who perhaps figured in a strange ceremony for the artificial fertilization of the fig.(688) Among the Nahanarvals, an ancient German tribe, a priest garbed as a woman presided over a sacred grove.(689) These and similar practices(690) need not necessarily have any connexion with the social system of mother-kin. Wherever a goddess is revered and the theory of inspiration is held, a man may be thought to be possessed by a female spirit, whether society be organized on mother-kin or on father-kin. Still the chances of such a transformation of sex will be greater under mother-kin than under father-kin if, as we have found reason to believe, a system of mother-kin is more favourable to the development and multiplication of goddesses than of gods. It is therefore, perhaps, no mere accident that we meet with these effeminate priests in regions like the Pelew Islands and Western Asia, where the system of mother-kin either actually prevails or has at least left traces of it behind in tradition and custom. Such traces, for example, are to be found in Lydia and Cos,(691) in both of which the effeminate Hercules had his home.

(M231) But the religious or superstitious interchange of dress between men and women is an obscure and complex problem, and it is unlikely that any single solution would apply to all the cases. Probably the custom has been practised from many different motives. For example, the practice of dressing boys as girls has certainly been sometimes adopted to avert the Evil Eye;(692) and it is possible that the custom of changing garments at marriage, the bridegroom disguising himself as a woman, or the bride disguising herself as a man, may have been resorted to for the same purpose. Thus in Cos, where the priest of Hercules wore female attire, the bridegroom was in like manner dressed as a woman when he received his bride.(693) Spartan brides had their hair shaved, and were clad in men’s clothes and booted on their wedding night.(694) Argive brides wore false beards when they slept with their husbands for the first time.(695) In Southern Celebes a bridegroom at a certain point of the long and elaborate marriage ceremonies puts on the garments which his bride has just put off.(696) Among the Jews of Egypt in the Middle Ages the bride led the wedding dance with a helmet on her head and a sword in her hand, while the bridegroom adorned himself as a woman and put on female attire.(697) At a Brahman marriage in Southern India “the bride is dressed up as a boy, and another girl is dressed up to represent the bride. They are taken in procession through the street, and, on returning, the pseudo-bridegroom is made to speak to the real bridegroom in somewhat insolent tones, and some mock play is indulged in. The real bridegroom is addressed as if he was the syce (groom) or gumasta (clerk) of the pseudo-bridegroom, and is sometimes treated as a thief, and judgment passed on him by the latter.”(698) Among the Bharias of the Central Provinces of India “the bridegroom puts on women’s ornaments and carries with him an iron nut-cutter or dagger to keep off evil spirits.”(699) Similarly among the Khangars, a low Hindustani caste of the same region, “the bridegroom is dressed in a yellow gown and overcloth, with trousers of red chintz, red shoes, and a marriage crown of date-palm leaves. He has the silver ornaments usually worn by women on his neck, as the _khang-wāri_ or silver ring and the _hamel_ or necklace of rupees. In order to avert the evil eye he carries a dagger or nut-cracker, and a smudge of lampblack is made on his forehead to disfigure him and thus avert the evil eye, which, it is thought, would otherwise be too probably attracted by his exquisitely beautiful appearance in his wedding garments.”(700) These examples render it highly probable that, like the dagger or nut-cracker which he holds in his hand, the woman’s ornaments which he wears are intended to protect the bridegroom against demons or the evil eye at this critical moment of his life, the protection apparently consisting in a disguise which enables him to elude the unwelcome attentions of malignant beings.(701)

(M232) A similar explanation probably accounts for the similar exchange of costume between other persons than the bride and bridegroom at marriage. For example, after a Bharia wedding, “the girl’s mother gets the dress of the boy’s father and puts it on, together with a false beard and moustaches, and dances holding a wooden ladle in one hand and a packet of ashes in the other. Every time she approaches the bridegroom’s father on her rounds she spills some of the ashes over him and occasionally gives him a crack on the head with her ladle, these actions being accompanied by bursts of laughter from the party and frenzied playing by the musicians. When the party reach the bridegroom’s house on their return, his mother and the other women come out, and burn a little mustard and human hair in a lamp, the unpleasant smell emitted by these articles being considered potent to drive away evil spirits.”(702) Again, after a Khangar wedding the father of the bridegroom, dressed in women’s clothes, dances with the mother of the bride, while the two throw turmeric mixed with water on each other.(703) Similarly after a wedding of the Bharbhunjas, another Hindustani caste of the Central Provinces, the bridegroom’s father dances before the family in women’s clothes which have been supplied by the bride’s father.(704) Such disguises and dances may be intended either to protect the disguised dancer himself against the evil eye or perhaps rather to guard the principal personages of the ceremony, the bride and bridegroom, by diverting the attention of demons from them to the guiser.(705) However, when at marriage the bride alone assumes the costume and appearance of the other sex, the motive for the disguise may perhaps be a notion that on the principle of homoeopathic magic she thereby ensures the birth of a male heir. Similarly in Sweden there is a popular superstition that “on the night preceding her nuptials the bride should have a baby-boy to sleep with her, in which case her first-born will be a son”;(706) and among the Kabyles, when a bride dismounts from her mule at her husband’s house, a young lad leaps into the saddle before she touches the ground, in order that her first child may be a boy.(707)

(M233) Be that as it may, there is no doubt that the assumption of woman’s dress is sometimes intended to disguise a man for the purpose of deceiving a demon. Thus among the Boloki or Bangala on the Upper Congo a man was long afflicted with an internal malady. When all other remedies had failed, a witch-doctor informed the sufferer that the cause of his trouble was an evil spirit, and that the best thing he could do was to go far away where the devil could not get at him, and to remain there till he had recovered his health. The patient followed the prescription. At dead of night he left his house, taking only two of his wives with him and telling no one of his destination, lest the demon should hear it and follow him. So he went far away from his town, donned a woman’s dress, and speaking in a woman’s voice he pretended to be other than he was, in order that the devil should not be able to find him at his new address. Strange to say, these sage measures failed to effect a cure, and wearying of exile he at last returned home, where he continued to dress and speak as a woman.(708) Again, the Kuki-Lushai of Assam believe that if a man kills an enemy or a wild beast, the ghost of the dead man or animal will haunt him and drive him mad. The only way of averting this catastrophe is to dress up as a woman and pretend to be one. For example, a man who had shot a tiger and was in fear of being haunted by the animal’s ghost, dressed himself up in a woman’s petticoat and cloth, wore ivory earrings, and wound a mottled cloth round his head like a turban. Then smoking a woman’s pipe, carrying a little basket, and spinning a cotton spindle, he paraded the village followed by a crowd roaring and shrieking with laughter, while he preserved the gravity of a judge, for a single smile would have been fatal. To guard against the possibility of unseasonable mirth, he carried a porcupine in his arms, and if ever, tickled beyond the pitch of endurance, he burst into a guffaw, the crowd said, “It was the porcupine that laughed.” All this was done to mortify the pride of the tiger’s ghost by leading him to believe that he had been shot by a woman.(709)

(M234) The same dread of attracting the attention of dangerous spirits at critical times perhaps explains the custom observed by some East African tribes of wearing the costume of the opposite sex at circumcision. Thus, when Masai boys have been circumcised they dress as women, wearing earrings in their ears and long garments that reach to the ground. They also whiten their swarthy faces with chalk. This costume they retain till their wounds are healed, whereupon they are shaved and assume the skins and ornaments of warriors.(710) Among the Nandi, a tribe of British East Africa, before boys are circumcised they receive a visit from young girls, who give them some of their own garments and ornaments. These the boys put on and wear till the operation of circumcision is over, when they exchange the girls’ clothes for the garments of women, which, together with necklaces, are provided for them by their mothers; and these women’s garments the newly circumcised lads must continue to wear for months afterwards. Girls are also circumcised among the Nandi, and before they submit to the operation they attire themselves in men’s garments and carry clubs in their hands.(711)

(M235) If such interchange of costume between men and women is intended to disguise the wearers against demons, we may compare the practice of the Lycian men, who regularly wore women’s dress in mourning;(712) for this might be intended to conceal them from the ghost, just as perhaps for a similar reason some peoples of antiquity used to descend into pits and remain there for several days, shunning the light of the sun, whenever a death had taken place in the family.(713) A similar desire to deceive spirits may perhaps explain a device to which the Loeboes, a primitive tribe of Sumatra, resort when they wish to obtain male or female offspring. If parents have several sons and desire that the next child shall be a girl, they dress the boys as girls, cut their hair after the girlish fashion, and hang necklaces round their necks. On the contrary, when they have many daughters and wish to have a son, they dress the girls up as boys.(714)

(M236) On the whole we conclude that the custom of men dressing as women and of women dressing as men has been practised from a variety of superstitious motives, among which the principal would seem to be the wish to please certain powerful spirits or to deceive others.

§ 2. Prostitution of Unmarried Girls.

(M237) Like many peoples of Western Asia in antiquity, the Pelew Islanders systematically prostitute their unmarried girls for hire. Hence, just as in Lydia and Cyprus of old, the damsels are a source of income to their family, and women wait impatiently for the time when their young daughters will be able to help the household by their earnings. Indeed the mother regularly anticipates the time by depriving the girl of her virginity with her own hands.(715) Hence the theory that the prostitution of unmarried girls is a device to destroy their virginity without risk to their husbands is just as inapplicable to the Pelew Islanders as we have seen it to be to the peoples of Western Asia in antiquity. When a Pelew girl has thus been prepared for her vocation by her mother, she sells her favours to all the men of her village who can pay for them and who do not belong to her own exogamous clan; but she never grants her favours to the same man twice. Accordingly in every village of the Pelew Islands it may be taken as certain that the men and women know each other carnally, except that members of the same clan are debarred from each other by the rule of exogamy.(716) Thus a well-marked form of sexual communism, limited only by the exogamous prohibitions which attach to the clans, prevails among these people. Nor is this communism restricted to the inhabitants of the same village, for the girls of each village are regularly sent away to serve as prostitutes (_armengols_) in another village. There they live with the men of one of the many clubs or associations (_kaldebekels_) in the clubhouse (_blay_), attending to the house, consorting freely with the men, and receiving pay for their services. A girl leading this life in the clubhouse of another village is well treated by the men: a wrong done to her is a wrong done to the whole club; and in her own village her value is increased, not diminished, by the time she thus spends as a prostitute in a neighbouring community. After her period of service is over she may marry either in the village where she has served or in her own. Sometimes many or all of the young women of a village go together to act as prostitutes (_armengols_) in a neighbouring village, and for this they are well paid by the community which receives them. The money so earned is divided among the chiefs of the village to which the damsels belong. Such a joint expedition of the unmarried girls of a village is called a _blolobol_. But the young women never act as _armengols_ in any clubhouse of their own village.(717)

(M238) Thus, while the Pelew custom of prostituting the unmarried girls to all the men of their own village, but not of their own clan, is a form of sexual communism practised within a local group, the custom of prostituting them to men of other villages is a form of sexual communism practised between members of different local groups; it is a kind of group-marriage. These customs of the Pelew Islanders therefore support by analogy the hypothesis that among the ancient peoples of Western Asia also the systematic prostitution of unmarried women may have been derived from an earlier period of sexual communism.(718)

(M239) A somewhat similar custom prevails in Yap, one of the western group of the Caroline Islands, situated to the north of the Pelew group. In each of the men’s clubhouses “are kept three or four unmarried girls or _Mespil_, whose business it is to minister to the pleasures of the men of the particular clan or brotherhood to which the building belongs. As with the Kroomen on the Gold Coast, each man, married or single, takes his turn by rotation in the rites through which each girl must pass before she is deemed ripe for marriage. The natives say it is an ordeal or preliminary trial to fit them for the cares and burden of maternity. She is rarely a girl of the same village, and, of course, must be sprung from a different sept. Whenever she wishes to become a _Langin_ or respectable married woman, she may, and is thought none the less of for her frailties as a _Mespil_.... But I believe this self-immolation before marriage is confined to the daughters of the inferior chiefs and commons. The supply of _Mespil_ is generally kept up by the purchase of slave girls from the neighbouring districts.”(719) According to another account a _mespil_ “must always be stolen, by force or cunning, from a district at some distance from that wherein her captors reside. After she has been fairly, or unfairly, captured and installed in her new home, she loses no shade of respect among her own people; on the contrary, have not her beauty and her worth received the highest proof of her exalted perfection, in the devotion, not of one, but of a whole community of lovers?”(720) However, though the girl is nominally stolen from another district, the matter is almost always arranged privately with the local chief, who consents to wink hard at the theft in consideration of a good round sum of shell money and stone money, which serves “to salve the wounds of a disrupted family and dispel all thoughts of a bloody retaliation. Nevertheless, the whole proceeding is still carried out with the greatest possible secrecy and stealth.”(721)

§ 3. Custom of slaying Chiefs.

(M240) In the Pelew Islands when the chief of a clan has reigned too long or has made himself unpopular, the heir has a formal right to put him to death, though for reasons which will appear this right is only exercised in some of the principal clans. The practice of regicide, if that word may be extended to the assassination of chiefs, is in these islands a national institution regulated by exact rules, and every high chief must lay his account with it. Indeed so well recognized is the custom that when the heir-apparent, who under the system of mother-kin must be a brother, a nephew, or a cousin on the mother’s side, proves himself precocious and energetic, the people say, “The cousin is a grown man. The chief’s _tobolbel_ is nigh at hand.”(722)

(M241) In such cases the plot of death is commonly so well hushed up that it seldom miscarries. The first care of the conspirators is to discover where the doomed man keeps his money. For this purpose an old woman will sleep for some nights in the house and make inquiries quietly, till like a sleuth-hound she has nosed the hoard. Then the conspirators come, and the candidate for the chieftainship despatches his predecessor either with his own hand or by the hand of a young cousin. Having done the deed he takes possession of the official residence, and applies to the widow of the deceased the form of persuasion technically known as _meleket_. This consists of putting a noose round her neck, and drawing it tighter and tighter till she consents to give up her late husband’s money. After that the murderer and his friends have nothing further to do for the present, but to remain quietly in the house and allow events to take their usual course.

(M242) Meantime the chiefs assemble in the council-house, and the loud droning notes of the triton-shell, which answers the purpose of a tocsin, summon the whole population to arms. The warriors muster, and surrounding the house where the conspirators are ensconced they shower spears and stones at it, as if to inflict condign punishment on the assassins. But this is a mere blind, a sham, a legal fiction, intended perhaps to throw dust in the eyes of the ghost and make him think that his death is being avenged. In point of fact the warriors take good care to direct their missiles at the roof or walls of the house, for if they threw them at the windows they might perhaps hurt the murderer. After this formality has been satisfactorily performed, the regicide steps out of the house and engages in the genial task of paying the death duties to the various chiefs assembled. When he has observed this indispensable ceremony, the law is satisfied: all constitutional forms have been carried out: the assassin is now the legitimate successor of his victim and reigns in his stead without any further trouble.

(M243) But if he has omitted to massacre his predecessor and has allowed him to die a natural death, he suffers for his negligence by being compelled to observe a long series of complicated and irksome formalities before he can make good his succession in the eyes of the law. For in that case the title of chief has to be formally withdrawn from the dead man and conferred on his successor by a curious ceremony, which includes the presentation of a coco-nut and a taro plant to the new chief. Moreover, at first he may not enter the chief’s house, but has to be shut up in a tiny hut for thirty or forty days during all the time of mourning, and even when that is over he may not come out till he has received and paid for a human head brought him by the people of a friendly state. After that he still may not go to the sea-shore until more formalities have been fully observed. These comprise a very costly fishing expedition, which is conducted by the inhabitants of another district and lasts for weeks. At the end of it a net full of fish is brought to the chief’s house, and the people of the neighbouring communities are summoned by the blast of trumpets. As soon as the stranger fishermen have been publicly paid for their services, a relative of the new chief steps across the net and solemnly splits a coco-nut in two with an old-fashioned knife made of a Tridacna shell, while at the same time he bans all the evils that might befall his kinsman. Then, without looking at the nut, he throws the pieces on the ground, and if they fall so that the two halves lie with the opening upwards, it is an omen that the chief will live long. The pieces of the nut are then tied together and taken to the house of another chief, the friend of the new ruler, and there they are kept in token that the ceremony has been duly performed. Thereupon the fish are divided among the people, the strangers receiving half. This completes the legal ceremonies of accession, and the new chief may now go about freely. But these tedious formalities and others which I pass over are dispensed with when the new chief has proved his title by slaying his predecessor. In that case the procedure is much simplified, but on the other hand the death duties are so very heavy that only rich men can afford to indulge in the luxury of regicide. Hence in the Pelew Islands of to-day, or at least of yesterday, the old-fashioned mode of succession by slaughter is now restricted to a few families of the bluest blood and the longest purses.(723)

(M244) If this account of the existing or recent usage of the Pelew Islanders sheds little light on the motives for putting chiefs to death, it well illustrates the business-like precision with which such a custom may be carried out, and the public indifference, if not approval, with which it may be regarded as an ordinary incident of constitutional government. So far, therefore, the Pelew custom bears out the view that a systematic practice of regicide, however strange and revolting it may seem to us, is perfectly compatible with a state of society in which human conduct and human life are estimated by a standard very different from ours. If we would understand the early history of institutions, we must learn to detach ourselves from the prepossessions of our own time and country, and to place ourselves as far as possible at the standpoint of men in distant lands and distant ages.

INDEX.

Aban, a Persian month, ii. 68

Abd-Hadad, priestly king of Hierapolis, i. 163 _n._ 3

Aberdeenshire, All Souls’ Day in, ii. 79 _sq._

Abi-baal, i. 51 _n._ 4

Abi-el, i. 51 _n._ 4

Abi-jah, King, his family, i. 51 _n._ 2; “father of Jehovah,” 51 _n._ 4

Abi-melech, “father of a king,” i. 51 _n._ 4

Abi-milk (Abi-melech), king of Tyre, i. 16 _n._ 5

Abimelech massacres his seventy brothers, i. 51 _n._ 2

Abipones, of South America, their worship of the Pleiades, i. 258 _n._ 2

Abraham, his attempted sacrifice of Isaac, ii. 219 _n._ 1

Abruzzi, gossips of St. John in the, i. 245 _n._ 2; marvellous properties attributed to water on St. John’s Night in the, 246; Easter ceremonies in the, 256; the feast of All Souls in the, ii. 77 _sq._; rules as to sowing seed and cutting timber in the, 133 _n._ 3

Abu Rabah, resort of childless wives in Palestine, i. 78, 79

Abydos, head of Osiris at, ii. 11; the favourite burial-place of the Egyptians, 18 _sq._; specially associated with Osiris, 18, 197; tombs of the ancient Egyptian kings at, 19; the ritual of, 86; hall of the Osirian mysteries at, 108; representations of the Sed festival at, 151; inscriptions at, 153; temple of Osiris at, 198

Acacia, Osiris in the, ii. 111

Achaia, subject to earthquakes, i. 202

Acharaca, cave of Pluto at, i. 205 _sq._

Acilisena, temple of Anaitis at, i. 38

Adad, Syrian king, i. 15; Babylonian and Assyrian god of thunder and lightning, 163

Adana in Cilicia, i. 169 _n._ 3

Addison, Joseph, on the grotto _dei cani_ at Naples, i. 205 _n._ 1

Adhar, a Persian month, ii. 68

Adom-melech or Uri-melech, king of Byblus, i. 14, 17

_Adon_, a Semitic title, i. 6 _sq._, 16 _sq._, 20, 49 _n._ 7

Adonai, title of Jehovah, i. 6 _sq._

Adoni, “my lord,” Semitic title, i. 7; names compounded with, 17

Adoni-bezek, king of Jerusalem, i. 17

Adoni-jah, elder brother of King Solomon, i. 51 _n._ 2

Adoni-zedek, king of Jerusalem, i. 17

Adonis, myth of, i. 3 _sqq._; Greek worship of, 6; in Greek mythology, 10 _sqq._; in Syria, 13 _sqq._; monuments of, 29; in Cyprus, 31 _sqq._, 49; identified with Osiris, 32; mourning for, at Byblus, 38; said to be the fruit of incest, 43; his mother Myrrha, 43; son of Theias, 43 _n._ 4, 55 _n._ 4; the son of Cinyras, 49; the title of the sons of Phoenician kings in Cyprus, 49; his violent death, 55; music in the worship of, 55; sacred prostitution in the worship of, 57; inspired prophets in worship of, 76; human representatives of, perhaps burnt, 110; doves burned in honour of, 147; personated by priestly kings, 223; the ritual of, 223 _sqq._; his death and resurrection represented in his rites, 224 _sq._; festivals of, 224 _sqq._; flutes played in the laments for, 225 _n._ 3; the ascension of, 225; images of, thrown into the sea or springs, 225, 227 _n._ 3, 236; born from a myrrh-tree, 227, ii. 110; bewailed by Argive women, i. 227 _n._; analogy of his rites to Indian and European ceremonies, 227; his death and resurrection interpreted as representations of the decay and revival of vegetation, 227 _sqq._; interpreted as the sun, 228; interpreted by the ancients as the god of the reaped and sprouting corn, 229; as a corn-spirit, 230 _sqq._; hunger the root of the worship of, 231; perhaps originally a personification of wild vegetation, especially grass and trees, 233; the gardens of, 236 _sqq._; rain-charm in the rites of, 237; resemblance of his rites to the festival of Easter, 254 _sqq._, 306; worshipped at Bethlehem, 257 _sqq._; and the planet Venus as the Morning Star, 258 _sq._; sometimes identified with Attis, 263; swine not eaten by worshippers of, 265; rites of, among the Greeks, 298; lamented by women at Byblus, ii. 23

Adonis and Aphrodite, i. 11 _sq._, 29, 280; their marriage celebrated at Alexandria, 224

—— and Attis identified with Dionysus, ii. 127 _n._

—— and Osiris, similarity between their rites, ii. 127

——, Attis, Osiris, their mythical similarity, i. 6, ii. 201

——, the river, its valley, i. 28 _sqq._; annual discoloration of the, 30, 225

Aedepsus, hot springs of Hercules at, i. 211 _sq._

Aedesius, Sextilius Agesilaus, dedicates altar to Attis, i. 275 _n._ 1

Aegipan and Hermes, i. 157

Aelian, on impregnation of Judean maid by serpent, i. 81

Aeneas and Dido, i. 114 _n._ 1

Aeschylus, on Typhon, i. 156

Aesculapius, in relation to serpents, i. 80 _sq._; reputed father of Aratus, 80 _sq._; his shrines at Sicyon and Titane, 81; his dispute with Hercules, 209 _sq._

Aeson and Medea, i. 181 _n._ 1

_Aetna_, Latin poem, i. 221 _n._ 4

Africa, serpents as reincarnations of the dead in, i. 82 _sqq._; infant burial in, 91 _sq._; reincarnation of the dead in, 91 _sq._; annual festivals of the dead in, ii. 66; worship of dead kings and chiefs in, 160 _sqq._; supreme gods in, 165, 173 _sq._, 174, 186, with _n._ 5, 187 _n._ 1, 188 _sq._, 190; worship of ancestral spirits among the Bantu tribes of, 174 _sqq._; inheritance of the kingship under mother-kin in, 211

——, North, custom of bathing at Midsummer among the Mohammedan peoples of,