and the cattle, which form the people's chief wealth, perish for lack of grass. So, when the end of March draws on, each householder betakes himself to the King of the Rain and offers him a cow that he may make the rain to fall soon. If no shower falls, the people assemble and demand that the king shall give them rain; and if the sky still continues cloudless, they rip up his belly in which he is believed to keep the storms. Amongst the Bari tribe one of these Rain Kings made rain by sprinkling water on the ground out of a hand-bell.190
Among tribes on the outskirts of Abyssinia a similar office exists and has been thus described by an observer. “The priesthood of the Alfai, as he is called by the Barea and Kunáma, is a remarkable one; he is believed to be able to make rain. This office formerly existed among the Algeds and appears to be still common to the Nuba negroes. The Alfai of the Bareas, who is also consulted by the northern Kunáma, lives near Tembádere on a mountain alone with his family. The people bring him tribute in the form of clothes and fruits, and cultivate for him a large field of his own. He is a kind of king, and his office passes by inheritance to his brother or sister's son. He is supposed to conjure down rain and to drive away the locusts. But if he disappoints the people's expectation and a great drought arises in the land, the Alfai is stoned to death, and his nearest relations are obliged to cast the first stone at him. When we passed through the country, the office of Alfai was still held by an old man; but I heard that rain-making had proved too dangerous for him and that he had renounced his office.”191
In the backwoods of Cambodia live two mysterious sovereigns known as the King of the Fire and the King of the Water. Their fame is spread all over the south of the great Indo-Chinese peninsula; but only a faint echo of it has reached the West. No European, so far as is known, has ever seen them; and their very existence might have passed for a fable, were it not that till a few years ago communications were regularly maintained between them and the King of Cambodia, who year by year exchanged presents with them. The Cambodian gifts were passed from tribe to tribe till they reached their destination; for no Cambodian would essay the long and perilous journey. The tribe amongst whom the Kings of Fire and Water reside is the Chréais or Jaray, a race with European features but a sallow complexion, inhabiting the forest-clad mountains and high plateaux which separate Cambodia from Annam. Their royal functions are of a purely mystic or spiritual order; they have no political authority; they are simple peasants, living by the sweat of their brow and the offerings of the faithful. According to one account they live in absolute solitude, never meeting each other and never seeing a human face. They inhabit successively seven towers perched upon seven mountains, and every year they pass from one tower to another. People come furtively and cast within their reach what is needful for their subsistence. The kingship lasts seven years, the time necessary to inhabit all the towers successively; but many die before their time is out. The offices are hereditary in one or (according to others) two royal families, who enjoy high consideration, have revenues assigned to them, and are exempt from the necessity of tilling the ground. But naturally the dignity is not coveted, and when a vacancy occurs, all eligible men (they must be strong and have children) flee and hide themselves. Another account, admitting the reluctance of the hereditary candidates to accept the crown, does not countenance the report of their hermit-like seclusion in the seven towers. For it represents the people as prostrating themselves before the mystic kings whenever they appear in public, it being thought that a terrible hurricane would burst over the country if this mark of homage were omitted.
The same report says that the Fire King, the more important of the two, and whose supernatural powers have never been questioned, officiates at marriages, festivals, and sacrifices in honour of the Yan. On these occasions a special place is set apart for him; and the path by which he approaches is spread with white cotton cloths. A reason for confining the royal dignity to the same family is that this family is in possession of certain famous talismans which would lose their virtue or disappear if they passed out of the family. These talismans are three: the fruit of a creeper called Cui, gathered ages ago but still fresh and green; a rattan, also very old and still not dry; lastly a sword containing a Yan or spirit, who guards it constantly and works miracles with it. To this wondrous brand sacrifices of buffaloes, pigs, fowls, and ducks are offered for rain. It is kept swathed in cotton and silk; and amongst the annual presents sent by the King of Cambodia were rich stuffs to wrap the sacred sword.
In return the Kings of Fire and Water sent him a huge wax candle and two calabashes, one full of rice and the other of sesame. The candle bore the impress of the Fire King's middle finger. Probably the candle was thought to contain the seed of fire, which the Cambodian monarch thus received once a year fresh from the Fire King himself. The holy candle was kept for sacred uses. On reaching the capital of Cambodia it was entrusted to the Brahmans, who laid it up beside the regalia, and with the wax made tapers which were burned on the altars on solemn days. As the candle was the special gift of the Fire King, we may conjecture that the rice and sesame were the special gift of the Water King. The latter was doubtless king of rain as well as of water, and the fruits of the earth were boons conferred by him on men. In times of calamity, as during plague, floods, and war, a little of this sacred rice and sesame was scattered on the ground “to appease the wrath of the maleficent spirits.”192
These, then, are examples of what I have called departmental kings of nature. But it is a far cry to Italy from the forests of Cambodia and the sources of the Nile. And though Kings of Rain, Water and Fire have been found, we have still to discover a King of the Wood to match the Arician priest who bore that title. Perhaps we shall find him nearer home.
§ 4.—Tree-worship.
In the religious history of the Aryan race in Europe the worship of trees has played an important part. Nothing could be more natural. For at the dawn of history Europe was covered with immense primeval forests, in which the scattered clearings must have appeared like islets in an ocean of green. Down to the first century before our era the Hercynian forest stretched eastward from the Rhine for a distance at once vast and unknown; Germans whom Caesar questioned had travelled for two months through it without reaching the end.193 In our own country the wealds of Kent, Surrey, and Sussex are remnants of the great forest of Anderida, which once clothed the whole of the south eastern portion of the island. Westward it seems to have stretched till it joined another forest that extended from Hampshire to Devon. In the reign of Henry II the citizens of London still hunted the wild bull and the boar in the forest of Hampstead. Even under the later Plantagenets the royal forests were sixty-eight in number. In the forest of Arden it was said that down to modern times a squirrel might leap from tree to tree for nearly the whole length of Warwickshire.194 The excavation of prehistoric pile-villages in the valley of the Po has shown that long before the rise and probably the foundation of Rome the north of Italy was covered with dense forests of elms, chestnuts, and especially of oaks.195 Archaeology is here confirmed by history; for classical writers contain many references to Italian forests which have now disappeared.196 In Greece the woods of the present day are a mere fraction of those which clothed great tracts in antiquity, and which at a more remote epoch may have spanned the Greek peninsula from sea to sea.197
From an examination of the Teutonic words for “temple” Grimm has made it probable that amongst the Germans the oldest sanctuaries were natural woods.198 However this may be, tree-worship is well attested for all the great European families of the Aryan stock. Amongst the Celts the oak-worship of the Druids is familiar to every one.199 Sacred groves were common among the ancient Germans, and tree-worship is hardly extinct amongst their descendants at the present day.200 At Upsala, the old religious capital of Sweden, there was a sacred grove in which every tree was regarded as divine.201 Amongst the ancient Prussians (a Slavonian people) the central feature of religion was the reverence for the sacred oaks, of which the chief stood at Romove, tended by a hierarchy of priests who kept up a perpetual fire of oak-wood in the holy grove.202 The Lithuanians were not converted to Christianity till towards the close of the fourteenth century, and amongst them at the date of their conversion the worship of trees was prominent.203 Proofs of the prevalence
