office, and his residence in the grove all point to this conclusion, which is confirmed by his relation to the Golden Bough. For since the King of the Wood could only be assailed by him who had plucked the Golden Bough, his life was safe from assault so long as the bough or the tree on which it grew remained uninjured. In a sense, therefore, his life was bound up with that of the tree; and thus to some extent he stood to the tree in the same relation in which the incorporate or immanent tree-spirit stands to it. The representation of the tree-spirit both by the King of the Wood and by the Golden Bough (for it will hardly be disputed that the Golden Bough was looked upon as a very special manifestation of the divine life of the grove) need not surprise us, since we have found that the tree-spirit is not unfrequently thus represented in double, first by a tree or a bough, and second by a living person.
On the whole then, if we consider his double character as king and priest, his relation to the Golden Bough, and the strictly woodland character of the divinity of the grove, we may provisionally assume that the King of the Wood, like the May King and his congeners of Northern Europe, was deemed a living incarnation of the tree-spirit. As such he would be credited with those miraculous powers of sending rain and sunshine, making the crops to grow, women to bring forth, and flocks and herds to multiply, which are popularly ascribed to the tree-spirit itself. The reputed possessor of powers so exalted must have been a very important personage, and in point of fact his influence appears to have extended far and wide. For[1] in the days when the champaign country around was
- ↑ Historic. Roman. Fragm. ed. Peter, p. 52 (first ed.)
