CONTENTS

CHAPTER I

THE KING OF THE WOOD, pp. 1-232

§ 1. The Arician Grove, pp. 1-6.-The Lake of Nemi, p. 1; sacred grove of
Diana, p. 1 sq.; Aricia, p. 2; the priest of the grove, p. 2 sq.; the
legend, p. 4; the worship, p. 4 sq.; Egeria, p. 5; Virbius, p. 6.

§ 2. Magic and Religion, pp. 7-12S.-Kings as priests, p. 7 sq.; divinity of
kings, p. 8 sq.; sympathetic magic, its two principles and sorts, p. 9 sq.;
imitative magic, pp. 10-49; magical images to injure or destroy enemies,
pp. 10-18; imitation of childbirth, pp. 19-22; imitative magic in medicine,
p. 22 sq., in hunting and fishing, pp. 23-30, in war, pp. 30-35, in hus-
bandry, pp. 35-39; magical trees, p. 39 sq.; magic of the dead, p. 40 sq. ;
magical animals, pp. 41-43; magic of inanimate things, especially stones,
pp. 43-45; magic of the tides, pp. 45-47; magical garments, p. 47 sq.;
geomancy, p. 48 sq.; sympathetic magic in strict sense, pp. 49-60; teeth
in sympathetic magic, pp. 50-53; navel-string, afterbirth, and placenta in
sympathetic magic, pp. 53-56; sympathetic relation between wounded
man and agent of wound, pp. 56-58, and between man and his clothes,
p. 59 sq.; magic and science, p. 61 sq.; fallacy of magic, p. 62; magic
and religion, pp. 62-74; religion defined, p. 63, its opposition of principle
to magic, p. 63 sq., fused with magic in early society, pp. 64-66, in ancient
religions of India and Egypt, p. 66 sq., and among ignorant classes of
modern Europe, pp. 67-69; magic older than religion, pp. 69-75; transi-
tion from magic to religion, pp. 75-78; why fallacy of magic so long
escaped detection, pp. 78-80; two types of man-god, p. 80 sq.; making
rain, pp. 81-114; making sunshine, pp. 115-117; staying the sun, pp.
117-119; making or calming the wind, pp. 119-128.

§ 3. Incarnate Gods, pp. 128-166.-Conception of gods gradually evolved, pp.
128-130; incarnation of gods in human form either temporary or per-
manent, p. 130 sq.; temporary incarnation or inspiration, pp. 131-137, by
blood-drinking, pp. 133-135; inspiration of victim, p. 135 sq.; sorcerer

tends to grow into god or king, pp. 137-139; human gods in the Pacific,

pp. 139-141, among the Malays, pp. 141-144, in Eastern Asia, p. 144

sq., in India, pp. 145-147, in Egypt and Africa, pp. 147-149, among

Christians, pp. 149-151; transmigration of divine spirit into other

human forms, pp. 151-153; divine kings control the weather and crops,

pp. 154-157, punished for bad weather and failure of crops, pp. 157-

159; position of kings in ancient monarchies, pp. 159-161; King of the

Wood not a temporal sovereign, p. 161 sq.; departmental kings of nature,

p. 162; kings of rain, p. 163 sq.; King of Fire and King of Water in

Cambodia, pp. 164-166.

§ 4. Tree-worship, pp. 166-224.—Ancient forests in Europe, p. 166 sq.; tree-

worship among different branches of Aryan stock in Europe, pp. 167-169;

trees regarded as animate, pp. 169-174; threatening and deceiving the

tree-spirit, pp. 174-176; trees married, p. 176 sq.; clove-trees and rice

regarded as pregnant, p. 177 sq.; souls of dead in trees, pp. 178-180;

tree viewed as abode (not body) of tree-spirit, p. 180 sq.; ceremonies at

felling trees to appease tree-spirit, pp. 181-185; sacred trees and groves,

pp. 185-188; trees or tree-spirits give rain and sunshine, p. 188 sij.,

make crops to grow, pp. 189-192, cattle to multiply and women to bring

forth, pp. 192-196; May-trees, May-poles, May garlands, etc. in Europe,

pp. 196-206; Esthonian story of tree-spirit in human form, p. 206 sq.;

tree-spirit represented in folk-custom simultaneously by person (May Lady,

Little May Rose, Walber, Green George, etc.), and by tree, bough, or

flower, pp. 207-212; tree-spirit represented by a leaf-clad or flower-decked

person (Whitsuntide Flower, Little Leaf Man, Jack-in-the-Green, etc.)

alone, pp. 212-216, by a king or queen (May King, Leaf King, Grass

King, Queen of May), or by a couple (Lord and Lady, Whitsun-bride and

bridegroom, etc.), pp. 216-222; Brud's bed, p. 223; Whitsuntide Bride

and May Bride, p. 224.

§ 5. Tree-worship in Antiquity, pp. 224-232.—The Daedala, pp. 225-228; mar-

riage of Dionysus to the Queen, p. 229; Diana at the Arician grove, p.

230; the King of the Wood, p. 231 sq.

CHAPTER II

THE PERILS OF THE SOUL, pp. 233-45°

§ 1. Royal and Priestly Taboos, pp. 233-247.—Need of caring for the divine king,

p. 233 sq.; mode of life of the Mikado, p. 234 sq., of the Chitomé, p.

236, of the Zapotec pontiff, p. 236 sq.; burdensome restraints imposed on

kings, in Africa, p. 238 sq., in ancient Ireland, pp. 239-241, in ancient

Egypt, p. 241, on the Flamen Dialis, p. 241 sq.; consequent reluctance to

accept sovereignty, p. 243 sq., and split between spiritual and temporal

sovereignty in Japan, Tonquin, Polynesia, and Athens, p. 244 sq.; fetish

king and civil king in West Africa, p. 245 sq.; taboo rajah and civil rajah

in Timor, p. 246 sq.

§ 2. Nature of the Soul, pp. 247-297.-Soul conceived as a tiny man or animal,

pp. 247-250; escapes by the mouth and nostrils, p. 251 sq.; soul as a

bird, pp. 253-255; soul absent from body in sleep, pp. 255-260, and in

waking hours, pp. 260-263; extracted from body by ghosts, pp. 263-

265; recovery of lost soul from ghosts, pp. 265-268, from nether world,

pp. 268-270; soul abducted by demons and gods and recovered from

them, pp. 270-275; lost soul brought back in visible shape, pp. 275-277;

soul extracted or detained by sorcerers, pp. 277-283; soul swallowed by

doctor, p. 283 sq.; soul in shadow or reflection, pp. 285-295; soul in

portrait, pp. 295-297.

3. Royal and Priestly Taboos (continued), pp. 297-450.- Royal taboos intended

to safeguard the life of the king, p. 298; dread of strangers and precau-

tions taken to counteract their baleful magic, pp. 298-307; kings specially

guarded against the magic of strangers, pp. 307-309; precautions at

meals, p. 309 sq.; king not seen eating and drinking, pp. 310-312;

kings veiled and screened, p. 312 sq.; kings forbidden to leave the palace

or at least to be seen abroad by their subjects, pp. 313-316; magic harm

wrought through refuse of food, pp. 316-318; refuse of king's food

buried, p. 318; king's dishes used by no one else, p. 318; ill effects

caused by using king's dishes or clothes, p. 318; ceremony in Tonga for

undoing this mischief, p. 319 sq.; touching for king's evil, p. 320 sq.;

fatal effects of Maori chief's sanctity, p. 321 sq.; taboos imposed on sacred

kings and chiefs resemble those imposed on mourners, pp. 322-325, on

women at menstruation and after childbirth, pp. 325-327, on lads at

initiation, p. 327, on men at the wars, pp. 327-331, on warriors after their

return, especially on those who have shed blood, pp. 331-339, on homi-

cides, p. 340 sq., and on those who have partaken of human flesh, pp.

341-343; ideas of holiness and pollution not distinguished by savage, p.

343; king not to be touched, especially with iron, p. 344; use of iron

tabooed, pp. 344-346; primitive dread of innovation, pp. 346-348; iron

used to ban spirits, pp. 348-350; cutting weapons not brought into house

of priestly king, p. 350; use of sharp instruments forbidden after a death,

at feasts of the dead, and at childbirth, pp. 350-352; Flamen Dialis not

to touch raw flesh, p. 356; blood not eaten, as containing the life, p.

352 sq.; blood, especially royal blood, not shed on the ground, pp. 354-

358; Flamen Dialis not to walk under trellised vine, p. 358; wine treated

as blood and intoxication as inspiration, pp. 358-360; dread of contact

with blood, especially woman's blood, pp. 360-362; sanctity of the head,

especially chiefs' heads, pp. 362-367; hair of sacred kings, priests, and

others not shorn, pp. 368-372; ceremonies at hair-cutting, pp. 372-375;

magic use of shorn hair, pp. 375-379; cut hair and nails deposited in

safe place, pp. 379-384, preserved against the resurrection, p. 384 sq. ;

loose hair burnt to prevent it from being used by sorcerers, pp. 385-387;

hair cut as a purificatory ceremony, pp. 387-389; spittle of kings and

others hidden to keep it from sorcerers, pp. 389-391; kings forbidden to

eat certain foods, p. 391 sq.; Flamen Dialis not to have a knot on his

garment, nor wear any but a broken ring, p. 392; magic knots impede a

woman's delivery, pp. 392-394, prevent the consummation of marriage, pp.

394-396, and cause or cure sickness, pp. 396-398; knots as amulets, pp. 398-401; knots and rings detain the passing soul, p. 401; rings forbidden, p. 401 sq.; rings as amulets, p. 402 sq.; the Gordian knot, p. 403; personal name regarded as part of the man, p. 403 sq.; personal names concealed, pp. 404-412; names of relations, especially of father-in-law and mother-in-law, not pronounced, pp. 412-419; intermixture of languages not enough to account for these taboos on names, pp. 419-421; names of the dead not mentioned, pp. 421-427; tendency of this custom to alter language, pp. 427-429, and to prevent tradition, pp. 429-431; names of dead revived after a time, pp. 431-433, especially after the flesh of the corpse has decayed, pp. 433-435; names of kings, chiefs, and certain priests not spoken, pp. 435-441; miraculous power of names of gods and spirits, p. 441 sq.; different names for use in summer and winter, p. 442 sq.; true names of gods kept secret, pp. 443-447; general conclusion-taboos imposed on sacred kings and priests merely an enforcement of what the savage regards as prudential maxims, p. 447 sq.; fatal flaw in these maxims, p. 448; our debt to the savage, pp. 448-450.