The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2)

The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2)
James Frazer

James George Frazer

The Golden Bough: A Study in Comparative Religion (Vol. 1 of 2)

Preface

For some time I have been preparing a general work on primitive superstition and religion. Among the problems which had attracted my attention was the hitherto unexplained rule of the Arician priesthood; and last spring it happened that in the course of my reading I came across some facts which, combined with others I had noted before, suggested an explanation of the rule in question. As the explanation, if correct, promised to throw light on some obscure features of primitive religion, I resolved to develop it fully, and, detaching it from my general work, to issue it as a separate study. This book is the result.

Now that the theory, which necessarily presented itself to me at first in outline, has been worked out in detail, I cannot but feel that in some places I may have pushed it too far. If this should prove to have been the case, I will readily acknowledge and retract my error as soon as it is brought home to me. Meantime my essay may serve its purpose as a first attempt to solve a difficult problem, and to bring a variety of scattered facts into some sort of order and system.

A justification is perhaps needed of the length at which I have dwelt upon the popular festivals observed by European peasants in spring, at midsummer, and at harvest. It can hardly be too often repeated, since it is not yet generally recognised, that in spite of their fragmentary character the popular superstitions and customs of the peasantry are by far the fullest and most trustworthy evidence we possess as to the primitive religion of the Aryans. Indeed the primitive Aryan, in all that regards his mental fibre and texture, is not extinct. He is amongst us to this day. The great intellectual and moral forces which have revolutionised the educated world have scarcely affected the peasant. In his inmost beliefs he is what his forefathers were in the days when forest trees still grew and squirrels played on the ground where Rome and London now stand.

Hence every inquiry into the primitive religion of the Aryans should either start from the superstitious beliefs and observances of the peasantry, or should at least be constantly checked and controlled by reference to them. Compared with the evidence afforded by living tradition, the testimony of ancient books on the subject of early religion is worth very little. For literature accelerates the advance of thought at a rate which leaves the slow progress of opinion by word of mouth at an immeasurable distance behind. Two or three generations of literature may do more to change thought than two or three thousand years of traditional life. But the mass of the people who do not read books remain unaffected by the mental revolution wrought by literature; and so it has come about that in Europe at the present day the superstitious beliefs and practices which have been handed down by word of mouth are generally of a far more archaic type than the religion depicted in the most ancient literature of the Aryan race.

It is on these grounds that, in discussing the meaning and origin of an ancient Italian priesthood, I have devoted so much attention to the popular customs and superstitions of modern Europe. In this part of my subject I have made great use of the works of the late W. Mannhardt, without which, indeed, my book could scarcely have been written. Fully recognising the truth of the principles which I have imperfectly stated, Mannhardt set himself systematically to collect, compare, and explain the living superstitions of the peasantry. Of this wide field the special department which he marked out for himself was the religion of the woodman and the farmer, in other words, the superstitious beliefs and rites connected with trees and cultivated plants. By oral inquiry, and by printed questions scattered broadcast over Europe, as well as by ransacking the literature of folk-lore, he collected a mass of evidence, part of which he published in a series of admirable works. But his health, always feeble, broke down before he could complete the comprehensive and really vast scheme which he had planned, and at his too early death much of his precious materials remained unpublished. His manuscripts are now deposited in the University Library at Berlin, and in the interest of the study to which he devoted his life it is greatly to be desired that they should be examined, and that such portions of them as he has not utilised in his books should be given to the world.

Of his published works the most important are, first, two tracts, Roggenwolf und Roggenhund, Danzig 1865 (second edition, Danzig, 1866), and Die Korndämonen, Berlin, 1868. These little works were put forward by him tentatively, in the hope of exciting interest in his inquiries and thereby securing the help of others in pursuing them. But, except from a few learned societies, they met with very little attention. Undeterred by the cold reception accorded to his efforts he worked steadily on, and in 1875 published his chief work, Der Baumkultus der Germanen und ihrer Nachbarstämme. This was followed in 1877 by Antike Wald- und Feldkulte. His Mythologische Forschungen, a posthumous work, appeared in 1884.[1 - For the sake of brevity I have sometimes, in the notes, referred to Mannhardt's works respectively as Roggenwolf (the references are to the pages of the first edition), Korndämonen, B. K., A. W. F., and M. F.]

Much as I owe to Mannhardt, I owe still more to my friend Professor W. Robertson Smith. My interest in the early history of society was first excited by the works of Dr. E. B. Tylor, which opened up a mental vista undreamed of by me before. But it is a long step from a lively interest in a subject to a systematic study of it; and that I took this step is due to the influence of my friend W. Robertson Smith. The debt which I owe to the vast stores of his knowledge, the abundance and fertility of his ideas, and his unwearied kindness, can scarcely be overestimated. Those who know his writings may form some, though a very inadequate, conception of the extent to which I have been influenced by him. The views of sacrifice set forth in his article “Sacrifice” in the EncyclopaediaBritannica, and further developed in his recent work, The Religion of the Semites, mark a new departure in the historical study of religion, and ample traces of them will be found in this book. Indeed the central idea of my essay – the conception of the slain god – is derived directly, I believe, from my friend. But it is due to him to add that he is in no way responsible for the general explanation which I have offered of the custom of slaying the god. He has read the greater part of the proofs in circumstances which enhanced the kindness, and has made many valuable suggestions which I have usually adopted; but except where he is cited by name, or where the views expressed coincide with those of his published works, he is not to be regarded as necessarily assenting to any of the theories propounded in this book.

The works of Professor G. A. Wilken of Leyden have been of great service in directing me to the best original authorities on the Dutch East Indies, a very important field to the ethnologist. To the courtesy of the Rev. Walter Gregor, M.A., of Pitsligo, I am indebted for some interesting communications which will be found acknowledged in their proper places. Mr. Francis Darwin has kindly allowed me to consult him on some botanical questions. The manuscript authorities to which I occasionally refer are answers to a list of ethnological questions which I am circulating. Most of them will, I hope, be published in the Journal of the Anthropological Institute.

The drawing of the Golden Bough which adorns the cover is from the pencil of my friend Professor J. H. Middleton. The constant interest and sympathy which he has shown in the progress of the book have been a great help and encouragement to me in writing it.

The Index has been compiled by Mr. A. Rogers, of the University Library, Cambridge.

J. G. FRAZER.

Trinity College, Cambridge,

8th March 1890.

Chapter I. The King Of The Wood

“The still glassy lake that sleeps
Beneath Aricia's trees —
Those trees in whose dim shadow
The ghastly priest doth reign,
The priest who slew the slayer,
And shall himself be slain.”

    Macaulay.

§ 1. – The Arician Grove

Who does not know Turner's picture of the Golden Bough? The scene, suffused with the golden glow of imagination in which the divine mind of Turner steeped and transfigured even the fairest natural landscape, is a dream-like vision of the little woodland lake of Nemi, “Diana's Mirror,” as it was called by the ancients. No one who has seen that calm water, lapped in a green hollow of the Alban hills, can ever forget it. The two characteristic Italian villages which slumber on its banks, and the equally Italian palazzo whose terraced gardens descend steeply to the lake, hardly break the stillness and even the solitariness of the scene. Dian herself might still linger by this lonely shore, still haunt these woodlands wild.

In antiquity this sylvan landscape was the scene of a strange and recurring tragedy. On the northern shore of the lake, right under the precipitous cliffs on which the modern village of Nemi is perched, stood the sacred grove and sanctuary of Diana Nemorensis, or Diana of the Wood.[2 - The site was excavated in 1885 by Sir John Savile Lumley, English ambassador at Rome. For a general description of the site and excavations, see the Athenaeum, 10th October 1885. For details of the finds see Bulletino dell' Instituto di Corrispondenza Archeologica, 1885, pp. 149 sqq., 225 sqq.] The lake and the grove were sometimes known as the lake and grove of Aricia.[3 - Ovid, Fasti, vi. 756; Cato quoted by Priscian, see Peter's Historic. Roman. Fragmenta, p. 52 (lat. ed.); Statius, Sylv. iii. 1, 56.] But the town of Aricia (the modern La Riccia) was situated about three miles off, at the foot of the Alban Mount, and separated by a steep descent from the lake, which lies in a small crater-like hollow on the mountain side. In this sacred grove there grew a certain tree round which at any time of the day and probably far into the night a strange figure might be seen to prowl. In his hand he carried a drawn sword, and he kept peering warily about him as if every instant he expected to be set upon by an enemy.[4 - ξιφήρης οὖν ἐστιν ἀεί, περισκοπῶν τὰς ἐπιθέσεις, ἕτοιμος ἀμύνεσθαι, is Strabo's description (v. 3, 12), who may have seen him “pacing there alone.”] He was a priest and a murderer; and the man for whom he looked was sooner or later to murder him and hold the priesthood in his stead. Such was the rule of the sanctuary. A candidate for the priesthood could only succeed to office by slaying the priest, and having slain him he held office till he was himself slain by a stronger or a craftier.

This strange rule has no parallel in classical antiquity, and cannot be explained from it. To find an explanation we must go farther afield. No one will probably deny that such a custom savours of a barbarous age and, surviving into imperial times, stands out in striking isolation from the polished Italian society of the day, like a primeval rock rising from a smooth-shaven lawn. It is the very rudeness and barbarity of the custom which allow us a hope of explaining it. For recent researches into the early history of man have revealed the essential similarity with which, under many superficial differences, the human mind has elaborated its first crude philosophy of life. Accordingly if we can show that a barbarous custom, like that of the priesthood of Nemi, has existed elsewhere; if we can detect the motives which led to its institution; if we can prove that these motives have operated widely, perhaps universally, in human society, producing in varied circumstances a variety of institutions specifically different but generically alike; if we can show, lastly, that these very motives, with some of their derivative institutions, were actually at work in classical antiquity; then we may fairly infer that at a remoter age the same motives gave birth to the priesthood of Nemi. Such an inference, in default of direct evidence as to how the priesthood did actually arise, can never amount to demonstration. But it will be more or less probable according to the degree of completeness with which it fulfils the conditions indicated above. The object of this book is, by meeting these conditions, to offer a fairly probable explanation of the priesthood of Nemi.

I begin by setting forth the few facts and legends which have come down to us on the subject. According to one story the worship of Diana at Nemi was instituted by Orestes, who, after killing Thoas, King of the Tauric Chersonese (the Crimea), fled with his sister to Italy, bringing with him the image of the Tauric Diana. The bloody ritual which legend ascribed to that goddess is familiar to classical readers; it is said that every stranger who landed on the shore was sacrificed on her altar. But transported to Italy, the rite assumed a milder form. Within the sanctuary at Nemi grew a certain tree of which no branch might be broken. Only a runaway slave was allowed to break off, if he could, one of its boughs. Success in the attempt entitled him to fight the priest in single combat, and if he slew him he reigned in his stead with the title of King of the Wood (Rex Nemorensis). Tradition averred that the fateful branch was that Golden Bough which, at the Sibyl's bidding, Aeneas plucked before he essayed the perilous journey to the world of the dead. The flight of the slave represented, it was said, the flight of Orestes; his combat with the priest was a reminiscence of the human sacrifices once offered to the Tauric Diana. This rule of succession by the sword was observed down to imperial times; for amongst his other freaks Caligula, thinking that the priest of Nemi had held office too long, hired a more stalwart ruffian to slay him.[5 - Virgil, Aen. vi. 136 sqq.; Servius, ad l.; Strabo, v. 3, 12; Pausanias, ii. 27; Solinus, ii. 11; Suetonius, Caligula, 35. For the title “King of the Wood,” see Suetonius, l. c.; and compare Statius, Sylv. iii. 1, 55 sq.—“Jamque dies aderat, profugis cum regibus aptumFumat Aricinum Triviae nemus;”Ovid, Fasti, iii. 271, “Regna tenent fortesque manu, pedibusque fugaces;” id. Ars am. i. 259 sq.—“Ecce suburbanae templum nemorale Dianae,Partaque per gladios regna nocente manu.”]

Of the worship of Diana at Nemi two leading features can still be made out. First, from the votive-offerings found in modern times on the site, it appears that she was especially worshipped by women desirous of children or of an easy delivery.[6 - Bulletino dell' Instituto, 1885, p. 153 sq.; Athenaeum, 10th October 1885; Preller, Römische Mythologie,

i. 317. Of these votive offerings some represent women with children in their arms; one represents a delivery, etc.] Second, fire seems to have played a foremost part in her ritual. For during her annual festival, celebrated at the hottest time of the year, her grove was lit up by a multitude of torches, whose ruddy glare was reflected by the waters of the lake; and throughout the length and breadth of Italy the day was kept with holy rites at every domestic hearth.[7 - Statius, Sylv. iii. 1, 52 sqq. From Martial, xii. 67, it has been inferred that the Arician festival fell on the 13th of August. The inference, however, does not seem conclusive. Statius's expression is: —“Tempus erat, caeli cum ardentissimus axisIncumbit terris, ictusque Hyperione multoAcer anhelantes incendit Sirius agros.”] Moreover, women whose prayers had been heard by the goddess brought lighted torches to the grove in fulfilment of their vows.[8 - Ovid, Fasti, iii. 269; Propertius, iii. 24 (30), 9 sq. ed. Paley.] Lastly, the title of Vesta borne by the Arician Diana[9 - Inscript. Lat. ed. Orelli, No. 1455.] points almost certainly to the maintenance of a perpetual holy fire in her sanctuary.

At her annual festival all young people went through a purificatory ceremony in her honour; dogs were crowned; and the feast consisted of a young kid, wine, and cakes, served up piping hot on platters of leaves.[10 - Statius, l. c.; Gratius Faliscus, v. 483 sqq.]

But Diana did not reign alone in her grove at Nemi. Two lesser divinities shared her forest sanctuary. One was Egeria, the nymph of the clear water which, bubbling from the basaltic rocks, used to fall in graceful cascades into the lake at the place called Le Mole.[11 - Athenaeum, 10th October 1885. The water was diverted a few years ago to supply Albano. For Egeria, compare Strabo, v. 3, 12; Ovid, Fasti, iii. 273 sqq.; id. Met. xv. 487 sqq.] According to one story the grove was first consecrated to Diana by a Manius Egerius, who was the ancestor of a long and distinguished line. Hence the proverb “There are many Manii at Ariciae.” Others explained the proverb very differently. They said it meant that there were a great many ugly and deformed people, and they referred to the word Mania which meant a bogey or bugbear to frighten children.[12 - Festus, p. 145, ed. Müller; Schol. on Persius, vi. 56 ap. Jahn on Macrobius, i. 7, 35.]

The other of these minor deities was Virbius. Legend had it that Virbius was the youthful Greek hero Hippolytus, who had been killed by his horses on the sea-shore of the Saronic Gulf. Him, to please Diana, the leech Aesculapius brought to life again by his simples. But Jupiter, indignant that a mortal man should return from the gates of death, thrust down the meddling leech himself to Hades; and Diana, for the love she bore Hippolytus, carried him away to Italy and hid him from the angry god in the dells of Nemi, where he reigned a forest king under the name of Virbius. Horses were excluded from the grove and sanctuary, because horses had killed Hippolytus.[13 - Virgil, Aen. vii. 761 sqq.; Servius, ad l.; Ovid, Fasti, iii. 265 sq.; id. Met. xv. 497 sqq.; Pausanias, ii. 27.] Some thought that Virbius was the sun. It was unlawful to touch his image.[14 - Servius on Virgil, Aen. vii. 776.] His worship was cared for by a special priest, the Flamen Virbialis.[15 - Inscript. Lat. ed. Orelli, Nos. 2212, 4022. The inscription No. 1457 (Orelli) is said to be spurious.]

Such then are the facts and theories bequeathed to us by antiquity on the subject of the priesthood of Nemi. From materials so slight and scanty it is impossible to extract a solution of the problem. It remains to try whether the survey of a wider field may not yield us the clue we seek. The questions to be answered are two: first, why had the priest to slay his predecessor? and second, why, before he slew him, had he to pluck the Golden Bough? The rest of this book will be an attempt to answer these questions.

§ 2. – Primitive man and the supernatural

The first point on which we fasten is the priest's title. Why was he called the King of the Wood? why was his office spoken of as a Kingdom?[16 - See above, p. 4 (#x_4_i14), note 1.]

The union of a royal title with priestly duties was common in ancient Italy and Greece. At Rome and in other Italian cities there was a priest called the Sacrificial King or King of the Sacred Rites (Rex Sacrificulus or Rex Sacrorum), and his wife bore the title of Queen of the Sacred Rites.[17 - Marquardt, Römische Staatsverwaltung, iii.

321 sqq.] In republican Athens the second magistrate of the state was called the King, and his wife the Queen; the functions of both were religious.[18 - G. Gilbert, Handbuch der griechischen Staatsalterthümer, i. 241 sq.] Many other Greek democracies had titular kings, whose duties, so far as they are known, seem to have been priestly.[19 - Gilbert, op. cit. ii. 323 sq.] At Rome the tradition was that the Sacrificial King had been appointed after the expulsion of the kings in order to offer the sacrifices which had been previously offered by the kings.[20 - Livy, ii. 2, 1; Dionysius Halic. iv. 74, 4.] In Greece a similar view appears to have prevailed as to the origin of the priestly kings.[21 - Demosthenes, contra Neacr. § 74, p. 1370. Plutarch, Quaest. Rom. 63.] In itself the view is not improbable, and it is borne out by the example of Sparta, the only purely Greek state which retained the kingly form of government in historical times. For in Sparta all state sacrifices were offered by the kings as descendants of the god.[22 - Xenophon, Repub. Lac. c. 15, cp. id. 13; Aristotle, Pol. iii. 14, 3.] This combination of priestly functions with royal authority is familiar to every one. Asia Minor, for example, was the seat of various great religious capitals peopled by thousands of “sacred slaves,” and ruled by pontiffs who wielded at once temporal and spiritual authority, like the popes of mediaeval Rome. Such priest-ridden cities were Zela and Pessinus.[23 - Strabo, xii. 3, 37. 5, 3; cp. xi. 4, 7. xii. 2, 3. 2, 6. 3, 31 sq. 3, 34. 8, 9. 8, 14. But see Encyc. Brit., art. “Priest,” xix. 729.] Teutonic kings, again, in the old heathen days seem to have stood in the position, and exercised the powers of high priests.[24 - Grimm, Deutsche Rechtsalterthümer, p. 243.] The Emperors of China offer public sacrifices, the details of which are regulated by the ritual books.[25 - See the Lî-Kî (Legge's translation), passim.] It is needless, however, to multiply examples of what is the rule rather than the exception in the early history of the kingship.

But when we have said that the ancient kings were commonly priests also, we are far from having exhausted the religious aspect of their office. In those days the divinity that hedges a king was no empty form of speech but the expression of a sober belief. Kings were revered, in many cases not merely as priests, that is, as intercessors between man and god, but as themselves gods, able to bestow upon their subjects and worshippers those blessings which are commonly supposed to be beyond the reach of man, and are sought, if at all, only by prayer and sacrifice offered to superhuman and invisible beings. Thus kings are often expected to give rain and sunshine in due season, to make the crops grow, and so on. Strange as this expectation appears to us, it is quite of a piece with early modes of thought. A savage hardly conceives the distinction commonly drawn by more advanced peoples between the natural and the supernatural. To him the world is mostly worked by supernatural agents, that is, by personal beings acting on impulses and motives like his own, liable like him to be moved by appeals to their pity, their fears, and their hopes. In a world so conceived he sees no limit to his power of influencing the course of nature to his own advantage. Prayers, promises, or threats may secure him fine weather and an abundant crop from the gods; and if a god should happen, as he sometimes believes, to become incarnate in his own person, then he need appeal to no higher power; he, the savage, possesses in himself all the supernatural powers necessary to further his own well-being and that of his fellow men.

This is one way in which the idea of a man-god is reached. But there is another. Side by side with the view of the world as pervaded by spiritual forces, primitive man has another conception in which we may detect a germ of the modern notion of natural law or the view of nature as a series of events occurring in an invariable order without the intervention of personal agency. The germ of which I speak is involved in that sympathetic magic, as it may be called, which plays a large part in most systems of superstition. One of the principles of sympathetic magic is that any effect may be produced by imitating it. To take a few instances. If it is wished to kill a person an image of him is made and then destroyed; and it is believed that through a certain physical sympathy between the person and his image, the man feels the injuries done to the image as if they were done to his own body, and that when it is destroyed he must simultaneously perish. Again, in Morocco a fowl or a pigeon may sometimes be seen with a little red bundle tied to its foot. The bundle contains a charm, and it is believed that as the charm is kept in constant motion by the bird a corresponding restlessness is kept up in the mind of him or her against whom the charm is directed.[26 - A. Leared, Morocco and the Moors, p. 272.] In Nias when a wild pig has fallen into the pit prepared for it, it is taken out and its back is rubbed with nine fallen leaves, in the belief that this will make nine more wild pigs fall into the pit just as the nine leaves fell from the tree.[27 - J. W. Thomas, “De jacht op het eiland Nias,” in Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxvi. 277.] When a Cambodian hunter has set his nets and taken nothing, he strips himself naked, goes some way off, then strolls up to the net as if he did not see it, lets himself be caught in it and cries, “Hillo! what's this? I'm afraid I'm caught.” After that the net is sure to catch game.[28 - E. Aymonier, “Notes sur les coutumes et croyances superstitieuses des Cambodgiens,” in Cochinchine Française, Excursions et Reconnaissances, No. 16, p. 157.] In Thüringen the man who sows flax carries the seed in a long bag which reaches from his shoulders to his knees, and he walks with long strides, so that the bag sways to and fro on his back. It is believed that this will cause the flax crop to wave in the wind.[29 - Witzschel, Sagen, Sitten und Gebräuche aus Thüringen, p. 218, No. 36.] In the interior of Sumatra the rice is sown by women who, in sowing, let their hair hang loose down their back, in order that the rice may grow luxuriantly and have long stalks.[30 - Van Hasselt, Volksbeschrijving van Midden-Sumatra, p. 323.] Again, magic sympathy is supposed to exist between a man and any severed portion of his person, as his hair or nails; so that whoever gets possession of hair or nails may work his will, at any distance, upon the person from whom they were cut. This superstition is world-wide. Further, the sympathy in question exists between friends and relations, especially at critical times. Hence, for example, the elaborate code of rules which regulates the conduct of persons left at home while a party of their friends is out fishing or hunting or on the war-path. It is thought that if the persons left at home broke these rules their absent friends would suffer an injury, corresponding in its nature to the breach of the rule. Thus when a Dyak is out head-hunting, his wife or, if he is unmarried, his sister, must wear a sword day and night in order that he may always be thinking of his weapons; and she may not sleep during the day nor go to bed before two in the morning, lest her husband or brother should thereby be surprised in his sleep by an enemy.[31 - J. C. E. Tromp, “De Rambai en Sebroeang Dajaks,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxv. 118.] In Laos when an elephant hunter is setting out for the chase he warns his wife not to cut her hair or oil her body in his absence; for if she cut her hair the elephant would burst the toils, if she oiled herself it would slip through them.[32 - E. Aymonier, Notes sur le Laos, p. 25 sq.]

In all these cases (and similar instances might be multiplied indefinitely) an action is performed or avoided, because its performance is believed to entail good or bad consequences of a sort resembling the act itself. Sometimes the magic sympathy takes effect not so much through an act as through a supposed resemblance of qualities. Thus some Bechuanas wear a ferret as a charm because, being very tenacious of life, it will make them difficult to kill.[33 - J. Campbell, Travels in South Africa (second journey), ii. 206; Barnabas Shaw, Memorials of South Africa, p. 66.] Others wear a certain insect, mutilated but living, for a similar purpose.[34 - Casalis, The Basutos, p. 271 sq.] Other Bechuana warriors wear the hair of an ox among their own hair and the skin of a frog on their mantle, because a frog is slippery and the ox from which the hair has been taken has no horns and is therefore hard to catch; so the warrior who is provided with these charms believes that he will be as hard to hold as the ox and the frog.[35 - Casalis, The Basutos, p. 272.]

Thus we see that in sympathetic magic one event is supposed to be followed necessarily and invariably by another, without the intervention of any spiritual or personal agency. This is, in fact, the modern conception of physical causation; the conception, indeed, is misapplied, but it is there none the less. Here, then, we have another mode in which primitive man seeks to bend nature to his wishes. There is, perhaps, hardly a savage who does not fancy himself possessed of this power of influencing the course of nature by sympathetic magic; a man-god, on this view, is only an individual who is believed to enjoy this common power in an unusually high degree. Thus, whereas a man-god of the former or inspired type derives his divinity from a deity who has taken up his abode in a tabernacle of flesh, a man-god of the latter type draws his supernatural power from a certain physical sympathy with nature. He is not merely the receptacle of a divine spirit. His whole being, body and soul, is so delicately attuned to the harmony of the world that a touch of his hand or a turn of his head may send a thrill vibrating through the universal framework of things; and conversely his divine organism is acutely sensitive to such slight changes of environment as would leave ordinary mortals wholly unaffected. But the line between these two types of man-god, however sharply we may draw it in theory, is seldom to be traced with precision in practice, and in what follows I shall not insist on it.

To readers long familiarised with the conception of natural law, the belief of primitive man that he can rule the elements must be so foreign that it may be well to illustrate it by examples. When we have seen that in early society men who make no pretence at all of being gods do nevertheless commonly believe themselves to be invested with supernatural powers, we shall have the less difficulty in comprehending the extraordinary range of powers ascribed to individuals who are actually regarded as divine.

Of all natural phenomena there are perhaps none which civilised man feels himself more powerless to influence than the rain, the sun, and the wind. Yet all these are commonly supposed by savages to be in some degree under their control.

To begin with rain-making. In a village near Dorpat in Russia, when rain was much wanted, three men used to climb up the fir-trees of an old sacred grove. One of them drummed with a hammer on a kettle or small cask to imitate thunder; the second knocked two fire-brands together and made the sparks fly, to imitate lightning; and the third, who was called “the rain-maker,” had a bunch of twigs with which he sprinkled water from a vessel on all sides.[36 - W. Mannhardt, Antike Wald- und Feldkulte, p. 342, note.] This is an example of sympathetic magic; the desired event is supposed to be produced by imitating it. Rain is often thus made by imitation. In Halmahera (Gilolo), a large island to the west of New Guinea, a wizard makes rain by dipping a branch of a particular kind of tree in water and sprinkling the ground with it.[37 - C. F. H. Campen “De Godsdienstbegrippen der Halmaherasche Alfoeren,” in Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxvii. 447.] In Ceram it is enough to dedicate the bark of a certain tree to the spirits and lay it in water.[38 - Riedel, De sluik-en kroesharige rassen tusschen Selebes en Papua, p. 114.] In New Britain the rain-maker wraps some leaves of a red and green striped creeper in a banana-leaf, moistens the bundle with water and buries it in the ground; then he imitates with his mouth the plashing of rain.[39 - R. Parkinson, Im Bismarck Archipel, p. 143.] Amongst the Omaha Indians of North America, when the corn is withering for want of rain, the members of the sacred Buffalo Society fill a large vessel with water and dance four times round it. One of them drinks some of the water and spirts it into the air, making a fine spray in imitation of a mist or drizzling rain. Then he upsets the vessel, spilling the water on the ground; whereupon the dancers fall down and drink up the water, getting mud all over their faces. Lastly they spirt the water into the air, making a fine mist. This saves the corn.[40 - J. Owen Dorsey, “Omaha Sociology,” in Third Annual Report of the Bureau of Ethnology (Washington), p. 347. Cp. Charlevoix, Voyage dans l'Amérique septentrionale, ii. 187.] Amongst the Australian Wotjobaluk the rain-maker dipped a bunch of his own hair in water, sucked out the water and squirted it westward, or he twirled the ball round his head making a spray like rain.[41 - Journal of the Anthropological Institute, xvi. 35. Cp. Dawson, Australian Aborigines, p. 98.] Squirting water from the mouth is also a West African way of making rain.[42 - Labat, Relation historique de l'Ethiopie occidentale, ii. 180.] Another mode is to dip a particular stone in water or sprinkle water on it. In a Samoan village a certain stone was carefully housed as the representative of the rain-making god; and in time of drought his priests carried the stone in procession, and dipped it in a stream.[43 - Turner, Samoa, p. 145.] In the Ta-ta-thi tribe of New South Wales the rain-maker breaks off a piece of quartz crystal and spits it towards the sky; the rest of the crystal he wraps in emu feathers, soaks both crystal and feathers in water, and carefully hides them.[44 - Journ. Anthrop. Inst. xiv. 362.] In the Keramin tribe of New South Wales the wizard retires to the bed of a creek, drops water on a round flat stone, then covers up and conceals it.[45 - Journ. Anthrop. Inst.l. c. Cp. Curr, The Australian Race, ii. 377.] The Fountain of Baranton, of romantic fame, in the forest of Brécilien, used to be resorted to by peasants when they needed rain; they caught some of the water in a tankard and threw it on a slab near the spring.[46 - Rhys, Celtic Heathendom, p. 184; Grimm, Deutsche Mythologie

i. 494. Cp. San-Marte, Die Arthur Sage, pp. 105 sq., 153 sqq.] When some of the Apache Indians wish for rain, they take water from a certain spring and throw it on a particular point high up on a rock; the clouds then soon gather and rain begins to fall.[47 - The American Antiquarian, viii. 339.] There is a lonely tarn on Snowdon called Dulyn or the Black Lake, lying “in a dismal dingle surrounded by high and dangerous rocks.” A row of stepping stones runs out into the lake; and if any one steps on the stones and throws water so as to wet the farthest stone, which is called the Red Altar, “it is but a chance that you do not get rain before night, even when it is hot weather.”[48 - Rhys, Celtic Heathendom, p. 185 sq.] In these cases it is probable that, as in Samoa, the stone is regarded as in some sort divine. This appears from the custom sometimes observed of dipping the cross in the Fountain of Baranton, to procure rain; for this is plainly a substitute for the older way of throwing the water on the stone.[49 - Ib. p. 187. So at the fountain of Sainte Anne, near Gevezé, in Brittany. Sébillot, Traditions et Superstitions de la Haute Bretagne, i. 72.] In Mingrelia, to get rain they dip a holy image in water daily till it rains.[50 - Lamberti, “Relation de la Colchide ou Mingrélie,” Voyages au Nord, vii. 174 (Amsterdam, 1725).] In Navarre the image of St. Peter was taken to a river, where some prayed to him for rain, but others called out to duck him in the water.[51 - Le Brun, Histoire critique des pratiques superstitieuses (Amsterdam, 1733), i. 245 sq.] Here the dipping in the water is used as a threat; but originally it was probably a sympathetic charm, as in the following instance. In New Caledonia the rain-makers blackened themselves all over, dug up a dead body, took the bones to a cave, jointed them, and hung the skeleton over some taro leaves. Water was poured over the skeleton to run down on the leaves. “They supposed that the soul of the departed took up the water, made rain of it, and showered it down again.”[52 - Turner, Samoa, p. 345 sq.] The same motive comes clearly out in a mode of making rain which is practised by various peoples of South Eastern Europe. In time of drought the Servians strip a girl, clothe her from head to foot in grass, herbs, and flowers, even her face being hidden with them. Thus disguised she is called the Dodola, and goes through the village with a troop of girls. They stop before every house; the Dodola dances, while the other girls form a ring round her singing one of the Dodola songs, and the housewife pours a pail of water over her.

One of the songs they sing runs thus —

“We go through the village;
The clouds go in the sky;
We go faster,
Faster go the clouds;
They have overtaken us,
And wetted the corn and the vine.”