Page:The Golden Bough (1922).djvu/107

Rh of the earth, and the abundance of fish in the sea and rivers; and if the country suffers in any of these respects the Bodio is deposed from his office. In Ussukuma, a great district on the southern bank of the Victoria Nyanza, "the rain and locust question is part and parcel of the Sultan's government. He, too, must know how to make rain and drive away the locusts. If he and his medicine-men are unable to accomplish this, his whole existence is at stake in times of distress. On a certain occasion, when the rain so greatly desired by the people did not come, the Sultan was simply driven out (in Ututwa, near Nassa). The people, in fact, hold that rulers must have power over Nature and her phenomena." Again, we are told of the natives of the Nyanaza region generally that "they are persuaded that rain only falls as a result of magic, and the important duty of causing it to descend devolves on the chief of the tribe. If rain does not come at the proper time, everybody complains. More than one petty king has been banished his country because of drought." Among the Latuka of the Upper Nile, when the crops are withering, and all the efforts of the chief to draw down rain have proved fruitless, the people commonly attack him by night, rob him of all he possesses, and drive him away. But often they kill him.

In many other parts of the world kings have been expected to regulate the course of nature for the good of their people and have been punished if they failed to do so. It appears that the Scythians, when food was scarce, used to put their king in bonds. In ancient Egypt the sacred kings were blamed for the failure of the crops, but the sacred beasts were also held responsible for the course of nature. When pestilence and other calamities had fallen on the land, in consequence of a long and severe drought, the priests took the animals by night and threatened them, but if the evil did not abate they slew the beasts. On the coral island of Niue¯ or Savage Island, in the South Pacific, there formerly reigned a line of kings. But as the kings were also high priests, and were supposed to make the food grow, the people became angry with them in times of scarcity and killed them; till at last, as one after another was killed, no one would be king, and the monarchy came to an end. Ancient Chinese writers inform us that in Corea the blame was laid on the king whenever too much or too little rain fell and the crops did not ripen. Some said that he must be deposed, others that he must be slain.

Among the American Indians the furthest advance towards civilisation was made under the monarchical and theocratic governments of Mexico and Peru; but we know too little of the early history of these countries to say whether the predecessors of their deified kings were medicine-men or not. Perhaps a trace of such a succession may be detected in the oath which the Mexican kings, when they mounted the throne, swore that they would make the sun to shine, the clouds to give rain, the rivers to flow, and the earth to bring forth fruits in abundance. Certainly, in aboriginal America the sorcerer or medicine-man, surrounded by a halo of mystery and an atmosphere of