The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 03 of 12). Frazer James George
religious and civil authority were lodged in separate hands, spiritual functions being discharged by a line of hereditary kings, while the temporal government was entrusted from time to time to a victorious war-chief, whose investiture, however, had to be completed by the king. To the latter were assigned the best lands, and he received daily offerings of the choicest food.61 The Mikado and Tycoon of Japan had their counterparts in the Roko Tui and Vunivalu of Fiji. The Roko Tui was the Reverend or Sacred King. The Vunivalu was the Root of War or War King. In one kingdom a certain Thakambau, who was the War King, kept all power in his own hands, but in a neighbouring kingdom the real ruler was the Sacred King.62 Similarly in Tonga, besides the civil king or How, whose right to the throne was partly hereditary and partly derived from his warlike reputation and the number of his fighting men, there was a great divine chief called Tooitonga or “Chief of Tonga,” who ranked above the king and the other chiefs in virtue of his supposed descent from one of the chief gods. Once a year the first-fruits of the ground were offered to him at a solemn ceremony, and it was believed that if these offerings were not made the vengeance of the gods would fall in a signal manner on the people. Peculiar forms of speech, such as were applied to no one else, were used in speaking of him, and everything that he chanced to touch became sacred or tabooed. When he and the king met, the monarch had to sit down on the ground in token of respect until his holiness had passed by. Yet though he enjoyed the highest veneration by reason of his divine origin, this sacred personage possessed no political authority, and if he ventured to meddle with affairs of state it was at the risk of receiving a rebuff from the king, to whom the real power belonged, and who finally succeeded in ridding himself of his spiritual rival.63 The king of the Getae regularly shared his power with a priest, whom his subjects called a god. This divine man led a solitary life in a cave on a holy mountain, seeing few people but the king and his attendants. His counsels added much to the king's influence with his subjects, who believed that he was thereby enabled to impart to them the commands and admonitions of the gods.64 At Athens the kings degenerated into little more than sacred functionaries and it is said that the institution of the new office of Polemarch or War Lord was rendered necessary by their growing effeminacy.65 American examples of the partition of authority between a king and a pope have already been cited from the early history of Mexico and Colombia.66
Fetish kings and civil kings in West Africa.
In some parts of western Africa two kings reign side by side, a fetish or religious king and a civil king, but the fetish king is really supreme. He controls the weather and so forth, and can put a stop to everything. When he lays his red staff on the ground, no one may pass that way. This division of power between a sacred and a secular ruler is to be met with wherever the true negro culture has been left unmolested, but where the negro form of society has been disturbed, as in Dahomey and Ashantee, there is a tendency to consolidate the two powers in a single king.67 Thus, for example, there used to be a fetish king at New Calabar who ranked above the ordinary king in all native matters, whether religious or civil, and always walked in front of him on public occasions, attended by a slave who held an umbrella over his head. His opinion carried great weight.68 The office and the causes which led to its extinction are thus described by a missionary who spent many years in Calabar: “The worship of the people is now given especially to their various idems, one of which, called Ndem Efik, is a sort of tutelary deity of the country. An individual was appointed to take charge of this object of worship, who bore the name of King Calabar; and likely, in bypast times, possessed the power indicated by the title, being both king and priest. He had as a tribute the skins of all leopards killed, and should a slave take refuge in his shrine he belonged to Ndem Efik. The office, however, imposed certain restrictions on its occupant. He, for instance, could not partake of food in the presence of any one, and he was prohibited from engaging in traffic. On account of these and other disabilities, when the last holder of the office died, a poor old man of the Cobham family, no successor was found for him, and the priesthood has become extinct.”69 One of the practical inconveniences of such an office is that the house of the fetish king enjoys the right of sanctuary, and so tends to become little better than a rookery of bad characters. Thus on the Grain Coast of West Africa the fetish king or Bodio, as he is called, “exercises the functions of a high-priest, and is regarded as protector of the whole nation. He lives in a house provided for him by the people, and takes care of the national fetiches. He enjoys some immunities in virtue of his office, but is subject to certain restrictions which more than counterbalance his privileges. His house is a sanctum to which culprits may betake themselves without the danger of being removed by any one except by the Bodio himself.”70 One of these Bodios resigned office because of the sort of people who quartered themselves on him, the cost of feeding them, and the squabbles they had among themselves. He led a cat-and-dog life with them for three years. Then there came a man with homicidal mania varied by epileptic fits; and soon afterwards the spiritual shepherd retired into private life, but not before he had lost an ear and sustained other bodily injury in a personal conflict with this very black sheep.71
The King of the Night.
At Porto Novo there used to be, in addition to the ordinary monarch, a King of the Night, who reigned during the hours of darkness from sunset to sunrise. He might not shew himself in the street after the sun was up. His duty was to patrol the streets with his satellites and to arrest all whom he found abroad after a certain hour. Each band of his catchpoles was led by a man who went about concealed from head to foot under a conical casing of straw and blew blasts on a shell which caused every one that heard it to shudder. The King of the Night never met the ordinary king except on the first and last days of their respective reign; for each of them invested the other with office and paid him the last honours at death.72 With this King of the Night at Porto Novo we may compare a certain king of Hawaii who was so very sacred that no man might see him, even accidentally, by day under pain of death; he only shewed himself by night.73
Civil rajahs and taboo rajahs in the East Indies.
In some parts of the East Indian island of Timor we meet with a partition of power like that which is represented by the civil king and the fetish king of western Africa. Some of the Timorese tribes recognise two rajahs, the ordinary or civil rajah, who governs the people, and the fetish or taboo rajah (radja pomali), who is charged with the control of everything that concerns the earth and its products. This latter ruler has the right of declaring anything taboo; his permission must be obtained before new land may be brought under cultivation, and he must perform certain necessary ceremonies when the work is being carried out. If drought or blight threatens the crops, his help is invoked to save them. Though he ranks below the civil rajah, he exercises a momentous influence on the course of events, for his secular colleague is bound to consult him in all important matters. In some of the neighbouring islands, such as Rotti and eastern Flores, a spiritual ruler of the same sort is recognised under various native names, which all mean “lord of the ground.”74 Similarly in the Mekeo district of British New Guinea there is a double chieftainship. The people are divided into two groups according to families, and each of the groups has its chief. One of the two is the war chief, the other is the taboo (afu) chief. The office of the latter is hereditary; his duty is to impose a taboo on any of the crops, such as the coco-nuts and areca nuts, whenever he thinks it desirable to prohibit their use. In his office we may perhaps detect the beginning of a priestly dynasty, but as yet his functions appear to be more magical than religious, being concerned with the control of the harvests rather than with the propitiation of higher powers. The members of another family are bound to see to it that the taboo imposed by the chief is strictly observed. For this purpose some fourteen or fifteen men of the family form a sort of constabulary.
W. W. Gill,
The late Rev. Lorimer Fison, in a letter to the author, dated August 26, 1898.
W. Mariner,
Strabo, vii. 3. 5, pp. 297
Aristotle,
See
Miss Mary H. Kingsley in
T. J. Hutchinson,
H. Goldie,
J. L. Wilson,
Miss Mary H. Kingsley, in
Marchoux, “Ethnographie, Porto-Novo,”
O. von Kotzebue,
J. J. de Hollander,