Similar priestly or rather divine kings are found, at a lower level of barbarism, on the west coast of Africa. At Shark Point near Cape Padron, in Lower Guinea, lives the priestly king Kukulu, alone in a wood. He may not touch a woman nor leave his house; indeed he may not even quit his chair, in which he is obliged to sleep sitting, for if he lay down no wind would arise and navigation would be stopped. He regulates storms, and in general maintains a wholesome and equable state of the atmosphere. In the West African kingdom of Congo there was a supreme pontiff called Chitomé or Chitombé, whom the negroes regarded as a god on earth and all-powerful in heaven. Hence before they would taste the new crops they offered him the first-fruits, fearing that manifold misfortunes would befall them if they broke this rule. When he left his residence to visit other places within his jurisdiction, all married people had to observe strict continence the whole time he was out; for it was supposed that any act of incontinence would prove fatal to him. And if he were to die a natural death, they thought that the world would perish, and the earth, which he alone sustained by his power and merit, would immediately be annihilated. Amongst the semi-barbarous nations of the New World, at the date of the Spanish conquest, there were found hierarchies or theocracies like those of Japan. Some of these we have already noticed.3 But the high pontiff of the Zapotecs in Southern Mexico appears to have presented a still closer parallel to the Mikado. A powerful rival to the king himself, this spiritual lord governed Yopaa, one of the chief cities of the kingdom, with absolute dominion. It is impossible, we are told, to overrate the reverence in which he was held. He was looked on as a god whom the earth was not worthy to hold nor the sun to shine upon. He profaned his sanctity if he even touched the ground with his foot. The officers who bore his palanquin on their shoulders were members of the highest families; he hardly deigned to look on anything around him; and all who met him fell

in apertum aërem non procedebat," etc. My copy of this last work lacks the titlepage, but the dedication is dated Amsterdam, 1649.

1 A. Bastian, Die deutsche Expedi

tion an der Loango-Küste, i. 287 sq., cp. p. 353 sq.

2 Labat, Relation historique de Ethiopie occidentale, i. 254 sqq. 3 Above, pp. 153 sq., 160.

with their faces to the earth, fearing that death would overtake them if they saw even his shadow. A rule of continence was regularly imposed on the Zapotec priests, especially upon the high pontiff; but "on certain days in each year, which were generally celebrated with feasts and dances, it was customary for the high priest to become drunk. While in this state, seeming to belong neither to heaven nor to earth, one of the most beautiful of the virgins consecrated to the service of the gods was brought to him." If the child she bore him was a son, he was brought up as a prince of the blood, and the eldest son succeeded his father on the pontifical throne. The supernatural powers attributed to this pontiff are not specified, but probably they resembled those of the Mikado and Chitomé.

Wherever, as in Japan and West Africa, it is supposed that the order of nature, and even the existence of the world, is bound up with the life of the king or priest, it is clear that he must be regarded by his subjects as a source both of infinite blessing and of infinite danger. On the one hand, the people have to thank him for the rain and sunshine which foster the fruits of the earth, for the wind which brings ships to their coasts, and even for the existence of the earth beneath their feet. But what he gives he can refuse; and so close is the dependence of nature on his person, so delicate the balance of the system of forces whereof he is the centre, that the least irregularity on his part may set up a tremor which shall shake the earth to its foundations. And if nature may be disturbed by the slightest involuntary act of the king, it is easy to conceive the convulsion which his death might provoke. The death of the Chitomé, as we have seen, was thought to entail the destruction of the world. Clearly, therefore, out of a regard for their own safety, which might be imperilled by any rash act of the king, and still more by his death, the people will exact of their king or priest a strict conformity to those rules, the observance of which is necessary for his own preservation, and consequently for the preservation of his people and the world. The idea

1 Brasseur de Bourbourg, Histoire des nations civilisées du Mexique et de Amérique-centrale, iii. 29 sq.; Bancroft,

Native Races of the Pacific States, ii.

142 sq.

that early kingdoms are despotisms in which the people exist only for the sovereign, is wholly inapplicable to the monarchies we are considering. On the contrary, the sovereign in them exists only for his subjects; his life is only valuable so long as he discharges the duties of his position by ordering the course of nature for his people's benefit. So soon as he fails to do so, the care, the devotion, the religious homage which they had hitherto lavished on him cease and are changed into hatred and contempt; he is dismissed ignominiously, and may be thankful if he escapes with his life. Worshipped as a god by them one day, he is killed by them as a criminal the next. But in this changed behaviour of the people there is nothing capricious or inconsistent. On the contrary, their conduct is entirely of a piece. If their king is their god, he is or should be also their preserver; and if he will not preserve them, he must make room for another who will. So long, however, as he answers their expectations, there is no limit to the care which they take of him, and which they compel him to take of himself. A king of this sort lives hedged in by a ceremonious etiquette, a network of prohibitions and observances, of which the intention is not to contribute to his dignity, much less to his comfort, but to restrain him from conduct which, by disturbing the harmony of nature, might involve himself, his people, and the universe in one common catastrophe. Far from adding to his comfort, these observances, by trammelling his every act, annihilate his freedom and often render the very life, which it is their object to preserve, a burden and sorrow to him.

Of the supernaturally endowed kings of Loango it is said that the more powerful a king is, the more taboos is he bound to observe; they regulate all his actions, his walking and his standing, his eating and drinking, his sleeping and waking.1 To these restraints the heir to the throne is subject from infancy; but as he advances in life the number of abstinences and ceremonies which he must observe increases," until at the moment that he ascends the throne he is lost in the ocean of rites and taboos." 2 In the crater

1 Bastian, Die deutsche Expedition an der Loango-Küste, i. 355.

2 Dapper, Description de Afrique (Amsterdam, 1686), p. 336.

of an extinct volcano, enclosed on all sides by grassy slopes, lie the scattered huts and yam-fields of Riabba, the capital of the native king of Fernando Po. This mysterious being lives in the lowest depths of the crater, surrounded by a harem of forty women, and covered, it is said, with old silver coins. Naked savage as he is, he yet exercises far more influence in the island than the Spanish governor at Santa Isabel. In him the conservative spirit of the Boobies or aboriginal inhabitants of the island are, as it were, incorporate. He has never seen a white man and, according to the firm conviction of all the Boobies, the sight of a pale face would cause his instant death. He cannot bear to look upon the sea; indeed it is said that he may never see it even in the distance, and that therefore he wears away his life with shackles on his legs in the dim twilight of his hut. Certain it is that he has never set foot on the beach. With the exception of his musket and knife, he uses nothing that comes from the whites; European cloth never touches his person, and he scorns tobacco, rum, and even salt.1 The ancient kings of Ireland, as well as the kings of the four provinces of Leinster, Munster, Connaught, and Ulster, were subject to certain quaint prohibitions or taboos, on the due

1 O. Baumann, Eine Afrikanische Tropen-Insel, Fernando Po und die Bube (Wien und Olmütz, 18S8), p. 103 sq. The writer thinks there may be some exaggeration in the report that the king may not look upon the sea even from afar. But the report is confirmed by analogous taboos elsewhere. The king of Great Ardra in Guinea might not see the sea (Bosman's "Guinea" in Pinkerton's l'oyages and Travels, xvi. 500); and the king of Loango is subject to the same taboo (Bastian, Die deutsche Expedition an der Loango Küste, i. 263). The sea is the fetish of the Eyeos, to the north-west of Dahomey, and they and their king are threatened with death by their priests if ever they dared to look upon it (A. Dalzell, History of Dahomey (London, 1793), p. 15; Th. Winterbottom, An Account of the Native Africans in the Neighbour hood of Sierra Leone, p. 229 sq.). The Egyptian priests loathed the sea and

called it the foam of Typhon; they were forbidden to set salt on their table, and they would not speak to pilots because they got their living by the sea; hence too they would not eat fish, and the hieroglyphic symbol for hatred was a fish (Plutarch, Isis et Osiris, 32). When the Indians of the Peruvian Andes were sent to work in the hot valleys of the coast, the vast ocean which they saw before them as they descended the Cordillera was dreaded by them as a cause of disease; hence they prayed to it that they might not fall ill (E. J. P'ayne, History of the New World called America, i. 451). Similarly the inland people of Lampong, in Sumatra, "are said to pay a kind of adoration to the sea, and to make it an offering of cakes and sweetmeats on their beholding it for the first time, deprecating its power of doing them mischief" (Marsden, History of Sumatra, p. 301).

observance of which the prosperity of the people and the country, as well as their own, was supposed to depend. Thus, for example, the sun might not rise on the king of Ireland in his bed at Tara, the old capital of Erin; he was forbidden to alight on Wednesday at Magh Breagh, to traverse Magh Cuillinn after sunset, to incite his horse at Fan-Chomair, to go in a ship upon the water the Monday after Bealltaine (May Day), and to leave the track of his army upon Ath Maighne the Tuesday after All-Hallows. The king of Leinster might not go round Tuath Laighean left-hand-wise on Wednesday, nor sleep between the Dothair (Dodder) and the Duibhlinn' with his head inclining to one side, nor encamp for nine days on the plains of Cualann, nor travel the road of Duibhlinn on Monday, nor ride a dirty, black-heeled horse across Magh Maistean. The king of Munster was prohibited from enjoying the feast of Loch Lein from one Monday to another; from banqueting by night in the beginning of harvest before Geim at Leitreacha; from encamping for nine days upon the Siuir; and from holding a border meeting at Gabhran. The king of Connaught might not conclude a treaty respecting his ancient palace of Cruachan2 after making peace on All-Hallows Day, nor go in a speckled garment on a grey speckled steed to the heath of Dal Chais, nor repair to an assembly of women at Seaghais, nor sit in autumn on the sepulchral mounds of the wife of Maine, nor contend in running with the rider of a grey one-eyed horse at Ath Gallta between two posts. The king of Ulster was forbidden to attend the horse fair at Rath Line among the youths of Dal Araidhe, to listen to the fluttering of the flocks of birds of Linn Saileach after sunset, to celebrate the feast of the bull of Daire-mic-Daire, to go into Magh Cobha in the month of March, and to drink of the water of Bo Neimhidh between two darknesses. If the kings of Ireland strictly observed these and many other customs, which were enjoined by immemorial usage, it was believed that they would never meet with mischance or misfortune, and would live for ninety

1 The Duibhlinn is the part of the Liffey on which Dublin now stands. 2 The site, marked by the remains

of some earthen forts, is now known as Rathcroghan, near Belanagare in the county of Roscommon.