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Frazer

      The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 04 of 12)

      Preface

      With this third part of The Golden Bough we take up the question, Why had the King of the Wood at Nemi regularly to perish by the hand of his successor? In the first part of the work I gave some reasons for thinking that the priest of Diana, who bore the title of King of the Wood beside the still lake among the Alban Hills, personated the great god Jupiter or his duplicate Dianus, the deity of the oak, the thunder, and the sky. On this theory, accordingly, we are at once confronted with the wider and deeper question, Why put a man-god or human representative of deity to a violent death? Why extinguish the divine light in its earthly vessel instead of husbanding it to its natural close? My general answer to that question is contained in the present volume. If I am right, the motive for slaying a man-god is a fear lest with the enfeeblement of his body in sickness or old age his sacred spirit should suffer a corresponding decay, which might imperil the general course of nature and with it the existence of his worshippers, who believe the cosmic energies to be mysteriously knit up with those of their human divinity. Hence, if there is any measure of truth in this theory, the practice of putting divine men and particularly divine kings to death, which seems to have been common at a particular stage in the evolution of society and religion, was a crude but pathetic attempt to disengage an immortal spirit from its mortal envelope, to arrest the forces of decomposition in nature by retrenching with ruthless hand the first ominous symptoms of decay. We may smile if we please at the vanity of these and the like efforts to stay the inevitable decline, to bring the relentless revolution of the great wheel to a stand, to keep youth's fleeting roses for ever fresh and fair; but perhaps in spite of every disillusionment, when we contemplate the seemingly endless vistas of knowledge which have been opened up even within our own generation, many of us may cherish in our heart of hearts a fancy, if not a hope, that some loophole of escape may after all be discovered from the iron walls of the prison-house which threaten to close on and crush us; that, groping about in the darkness, mankind may yet chance to lay hands on “that golden key that opes the palace of eternity,” and so to pass from this world of shadows and sorrow to a world of untroubled light and joy. If this is a dream, it is surely a happy and innocent one, and to those who would wake us from it we may murmur with Michael Angelo,

      “Però non mi destar, deh! parla basso.”

      J. G. FRAZER.

      Cambridge,

       11th June 1911.

      Chapter I. The Mortality Of The Gods

      Mortality of savage gods, Greek gods.

      At an early stage of his intellectual development man deems himself naturally immortal, and imagines that were it not for the baleful arts of sorcerers, who cut the vital thread prematurely short, he would live for ever. The illusion, so flattering to human wishes and hopes, is still current among many savage tribes at the present day,1 and it may be supposed to have prevailed universally in that Age of Magic which appears to have everywhere preceded the Age of Religion. But in time the sad truth of human mortality was borne in upon our primitive philosopher with a force of demonstration which no prejudice could resist and no sophistry dissemble. Among the manifold influences which combined to wring from him a reluctant assent to the necessity of death must be numbered the growing influence of religion, which by exposing the vanity of magic and of all the extravagant pretensions built on it gradually lowered man's proud and defiant attitude towards nature, and taught him to believe that there are mysteries in the universe which his feeble intellect can never fathom, and forces which his puny hands can never control. Thus more and more he learned to bow to the inevitable and to console himself for the brevity and the sorrows of life on earth by the hope of a blissful eternity hereafter. But if he reluctantly acknowledged the existence of beings at once superhuman and supernatural, he was as yet far from suspecting the width and the depth of the gulf which divided him from them. The gods with whom his imagination now peopled the darkness of the unknown were indeed admitted by him to be his superiors in knowledge and in power, in the joyous splendour of their life and in the length of its duration. But, though he knew it not, these glorious and awful beings were merely, like the spectre of the Brocken, the reflections of his own diminutive personality exaggerated into gigantic proportions by distance and by the mists and clouds upon which they were cast. Man in fact created gods in his own likeness and being himself mortal he naturally supposed his creatures to be in the same sad predicament. Thus the Greenlanders believed that a wind could kill their most powerful god, and that he would certainly die if he touched a dog. When they heard of the Christian God, they kept asking if he never died, and being informed that he did not, they were much surprised, and said that he must be a very great god indeed.2 In answer to the enquiries of Colonel Dodge, a North American Indian stated that the world was made by the Great Spirit. Being asked which Great Spirit he meant, the good one or the bad one, “Oh, neither of them” replied he, “the Great Spirit that made the world is dead long ago. He could not possibly have lived as long as this.”3 A tribe in the Philippine Islands told the Spanish conquerors that the grave of the Creator was upon the top of Mount Cabunian.4 Heitsi-eibib, a god or divine hero of the Hottentots, died several times and came to life again. His graves are generally to be met with in narrow defiles between mountains. When the Hottentots pass one of them, they throw a stone on it for good luck, sometimes muttering “Give us plenty of cattle.”5 The grave of Zeus, the great god of Greece, was shewn to visitors in Crete as late as about the beginning of our era.6 The body of Dionysus was buried at Delphi beside the golden statue of Apollo, and his tomb bore the inscription, “Here lies Dionysus dead, the son of Semele.”7 According to one account, Apollo himself was buried at Delphi; for Pythagoras is said to have carved an inscription on his tomb, setting forth how the god had been killed by the python and buried under the tripod.8 The ancient god Cronus was buried in Sicily,9 and the graves of Hermes, Aphrodite, and Ares were shewn in Hermopolis, Cyprus, and Thrace.10

      Mortality of Egyptian gods.

      The great gods of Egypt themselves were not exempt from the common lot. They too grew old and died. For like men they were composed of body and soul, and like men were subject to all the passions and infirmities of the flesh. Their bodies, it is true, were fashioned of more ethereal mould, and lasted longer than ours, but they could not hold out for ever against the siege of time. Age converted their bones into silver, their flesh into gold, and their azure locks into lapis-lazuli. When their time came, they passed away from the cheerful world of the living to reign as dead gods over dead men in the melancholy world beyond the grave. Even their souls, like those of mankind, could only endure after death so long as their bodies held together; and hence it was as needful to preserve the corpses of the gods as the corpses of common folk, lest with the divine body the divine spirit should also come to an untimely end. At first their remains were laid to rest under the desert sands of the mountains, that the dryness of the soil and the purity of the air might protect them from putrefaction and decay. Hence one of the oldest titles of the Egyptian gods is “they who are under the sands.” But when at a later time the discovery of the art of embalming gave a new lease of life to the souls of the dead by preserving their bodies for an indefinite time from corruption, the deities were permitted to share the benefit of an invention which held out to gods as well as to men a reasonable hope of immortality. Every province then had the tomb and mummy of its dead god. The mummy of Osiris was to be seen at Mendes; Thinis boasted of the mummy of Anhouri; and Heliopolis rejoiced in the possession of that of Toumou.11 But while their bodies lay swathed and bandaged here on earth in the tomb, their souls, if we may trust the Egyptian priests, shone as bright stars in the firmament. The soul of Isis sparkled in Sirius, the soul of Horus in Orion, and the soul of Typhon in the Great Bear. Скачать книгу