LITMIR.BIZ

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disregard the command of the priests, and, entering the Golden Temple with a body of soldiers, put the priests to the sword.43

      Kings of Fazoql on the Blue Nile.

      Customs of the same sort appear to have prevailed in this region down to modern times. Thus we are told that in Fazoql, a district in the valley of the Blue Nile, to the west of Abyssinia, it was customary, as late as the middle of the nineteenth century, to hang a king who was no longer beloved. His relatives and ministers assembled round him, and announced that as he no longer pleased the men, the women, the asses, the oxen, and the fowls of the country, it was better he should die. Once on a time, when a king was unwilling to take the hint, his own wife and mother urged him so strongly not to disgrace himself by disregarding the custom, that he submitted to his fate and was strung up in the usual way. In some tribes of Fazoql the king had to administer justice daily under a certain tree. If from sickness or any other cause he was unable to discharge this duty for three whole days, he was hanged on the tree in a noose, which contained two razors so arranged that when the noose was drawn tight by the weight of the king's body they cut his throat.44 At Fazolglou an annual festival, which partook of the nature of a Saturnalia, was preceded by a formal trial of the king in front of his house. The judges were the chief men of the country. The king sat on his royal stool during the trial, surrounded by armed men, who were ready to carry out a sentence of death. A little way off a jackal and a dog were tied to a post. The conduct of the king during his year of office was discussed, complaints were heard, and if the verdict was unfavourable, the king was executed and his successor chosen from among the members of his family. But if the monarch was acquitted, the people at once paid their homage to him afresh, and the dog or the jackal was killed in his stead. This custom lasted down to the year 1837 or 1838, when king Yassin was thus condemned and executed.45 His nephew Assusa was compelled under threats of death to succeed him in the office.46 Afterwards it would seem that the death of the dog was regularly accepted as a substitute for the death of the king. At least this may be inferred from a later account of the Fazoql practice, which runs thus: “The meaning of another of their customs is quite obscure. At a certain time of the year they have a kind of carnival, where every one does what he likes best. Four ministers of the king then bear him on an anqareb out of his house to an open space of ground; a dog is fastened by a long cord to one of the feet of the anqareb. The whole population collects round the place, streaming in on every side. They then throw darts and stones at the dog, till he is killed, after which the king is again borne into his house.”47

      Shilluk custom of putting divine kings to death. The Shilluk kings supposed to be reincarnations of Nyakang, the semi-divine founder of the dynasty. The shrines of Nyakang.

      A custom of putting their divine kings to death at the first symptoms of infirmity or old age prevailed until lately, if indeed it is even now extinct and not merely dormant, among the Shilluk of the White Nile, and in recent years it has been carefully investigated by Dr. C. G. Seligmann, to whose researches I am indebted for the following detailed information on the subject.48 The Shilluk are a tribe or nation who inhabit a long narrow fringe of territory on the western bank of the White Nile from Kaka in the north to Lake No in the south, as well as a strip on the eastern bank of the river, which stretches from Fashoda to Taufikia and for some thirty-five miles up the Sobat River. The country of the Shilluk is almost entirely in grass, hence the principal wealth of the people consists in their flocks and herds, but they also grow a considerable quantity of the species of millet which is known as durra. But though the Shilluk are mainly a pastoral people, they are not nomadic, but live in many settled villages. The tribe at present numbers about forty thousand souls, and is governed by a single king (ret), whose residence is at Fashoda. His subjects take great care of him, and hold him in much honour. In the old days his word was law and he was not suffered to go forth to battle. At the present day he still keeps up considerable state and exercises much authority; his decisions on all matters brought before him are readily obeyed; and he never moves without a bodyguard of from twelve to twenty men. The reverence which the Shilluk pay to their king appears to arise chiefly from the conviction that he is a reincarnation of the spirit of Nyakang, the semi-divine hero who founded the dynasty and settled the tribe in their present territory, to which he is variously said to have conducted them either from the west or from the south. Tradition has preserved the pedigree of the kings from Nyakang to the present day. The number of kings recorded between Nyakang and the father of the reigning monarch is twenty, distributed over twelve generations; but Dr. Seligmann is of opinion that many more must have reigned, and that the genealogy of the first six or seven kings, as given to him, has been much abbreviated. There seems to be no reason to doubt the historical character of all of them, though myths have gathered like clouds round the persons of Nyakang and his immediate successors. The Shilluk about Kodok (Fashoda) think of Nyakang as having been a man in appearance and physical qualities, though unlike his royal descendants of more recent times he did not die but simply disappeared. His holiness is manifested especially by his relation to Jŭok, the great god of the Shilluk, who created man and is responsible for the order of nature. Jŭok is formless and invisible and like the air he is everywhere at once. He is far above Nyakang and men alike, but he is not worshipped directly, and it is only through the intercession of Nyakang, whose favour the Shilluk secure by means of sacrifices, that Jŭok can be induced to send the needed rain for the cattle and the crops.49 In his character of rain-giver Nyakang is the great benefactor of the Shilluk. Their country, baked by the burning heat of the tropical sun, depends entirely for its fertility on the waters of heaven, for the people do not resort to artificial irrigation. When the rain falls, then the grass sprouts, the millet grows, the cattle thrive, and the people have food to eat. Drought brings famine and death in its train.50 Nyakang is said not only to have brought the Shilluk into their present land, but to have made them into a nation of warriors, divided the country among them, regulated marriage, and made the laws.51 The religion of the Shilluk at the present time consists mainly of the worship paid to this semi-divine hero, the traditionary ancestor of their kings. There seems to be no reason to doubt that the traditions concerning him are substantially correct; in all probability he was simply a man whom the superstition of his fellows in his own and subsequent ages has raised to the rank of a deity.52 No less than ten shrines are dedicated to his worship; the three most famous are at Fashoda, Akurwa, and Fenikang. They consist of one or more huts enclosed by a fence; generally there are several huts within the enclosure, one or more of them being occupied by the guardians of the shrine. These guardians are old men, who not only keep the hallowed spot scrupulously clean, but also act as priests, killing the sacrificial victims which are brought to the shrine, sharing their flesh, and taking the skins for themselves. All the shrines of Nyakang are called graves of Nyakang (kengo Nyakang), though it is well known that nobody is buried there.53 Sacred spears are kept in all of them and are used to slaughter the victims offered in sacrifice at the shrines. The originals of these spears are said to have belonged to Nyakang and his companions, but they have disappeared and been replaced by others.

      Annual rain-making ceremony performed at the shrines of Nyakang. Harvest ceremony at the shrines of Nyakang.

      Two great ceremonies are annually performed at the shrines of Nyakang: one of them is intended to ensure the fall of rain, the other is celebrated at harvest. At the rain-making ceremony, which is held before the rains at the beginning of the month alabor, a bullock is slain with a sacred spear before the door of the shrine, while the king stands by praying in a loud voice to Nyakang to send down the refreshing showers on the thirsty land. As much of the blood of the victim as possible is collected in a gourd and thrown into the river, perhaps as a rain-charm. This intention of the sacrifice comes out more plainly in a form of the ritual which is said to be observed at Ashop. There the sacrificial bullock is speared high up in the flank, so that the wound is not immediately fatal. Then the

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