the world would perish, and the earth, which he alone sustained by his power and merit, would immediately be annihilated. Accordingly when he fell ill and seemed likely to die, the man who was destined to be his successor entered the pontiff’s house with a rope or a club and strangled or clubbed him to death.[1] The Ethiopian kings of Meroe were worshipped as gods; but whenever the priests chose, they sent a messenger to the king, ordering him to die, and alleging an oracle of the gods as their authority for the command. This command the kings always obeyed down to the reign of Ergamenes, a contemporary of Ptolemy II, King of Egypt. Having received a Greek education which emancipated him from the superstitions of his countrymen, Ergamenes ventured to disregard the command of the priests, and, entering the Golden Temple with a body of soldiers, put the priests to the sword.[2] In the kingdom of Unyoro in Central Africa, custom still requires that as soon as the king falls seriously ill or begins to break up from age, he shall be killed by his own wives; for, according to an old prophecy, the throne will pass away from the dynasty in the event of the king dying a natural death.[3] When the king of Kibanga, on the Upper Congo, seems near his end, the sorcerers put a rope round his neck, which they draw gradually tighter till he dies.[4] It seems to have been a Zulu custom to put the king to death as soon as he began to have wrinkles or gray hairs. At least this seems implied in the following
- ↑ J. B. Labat, Relation historique de l’Ethiopie Occidaitale, i. 260 sq.; W. Winwood Reade, Savage Africa, p. 362.
- ↑ Diodorus Siculus, iii. 6; Strabo, xvii. 2, 3.
- ↑ Emin Pasha in Central Africa, being a Collection of his Letters and Journals (London, 1888), p. 91.
- ↑ P. Guilleme, “Credenze religiose dei Negri di Kibanga nell’ Alto Congo,” in Archivio per lo studio delle tradizioni popolari, vii. (1888) p. 231.
