prince of the land.” The peasant was then prevailed on to surrender the marble seat to the prince on condition of receiving sixty pence, the cow and mare, and exemption from taxes. But before yielding his place he gave the prince a light blow on the cheek.[1]
Some points about these temporary kings deserve to be specially noticed before we pass to the next branch of the evidence. In the first place, the Cambodian and Siamese examples bring clearly out the fact that it is especially the divine or supernatural functions of the king which are transferred to his temporary substitute. This appears from the belief that by keeping up his foot the temporary king of Siam gained a victory over the evil spirits; whereas by letting it down he imperilled the existence of the state. Again, the Cambodian ceremony of trampling down the “mountain of rice,” and the Siamese ceremony of opening the ploughing and sowing, are charms to produce a plentiful harvest, as appears from the belief that those who carry home some of the trampled rice or of the seed sown will thereby secure a good crop. But the task of making the crops grow, thus deputed to the temporary kings, is one of the supernatural functions regularly supposed to be discharged by kings in primitive society. The rule that the mock king must stand on one foot upon a raised seat in the rice-field was perhaps originally meant as a charm to make the crop grow high; at least this was the object of a similar ceremony observed by the old Prussians. The tallest girl, standing on one foot upon a seat, with her lap full of cakes, a cup of brandy in her right hand and a piece of elm-bark
- ↑ Aeneas Sylvius, Opera (Bâle, 1571), p. 409 sq.; Grimm, Deutsche Rechtsalterthümer, p. 253. Accordingto Grimm (who does not refer to Aeneas Sylvius) the cow and mare stood beside the prince, not the peasant.
