or linden-bark in her left, prayed to the god Waizganthos that the flax might grow as high as she was standing. Then, after draining the cup, she had it refilled, and poured the brandy on the ground as an offering to Waizganthos, and threw down the cakes for his attendant sprites. If she remained steady on one foot throughout the ceremony, it was an omen that the flax crop would be good; but if she let her foot down, it was feared that the crop might fail.[1] The gilded plough with which the Siamese mock king opens the ploughing may be compared with the bronze ploughs which the Etruscans employed at the ceremony of founding cities;[2] in both cases the use of iron was probably forbidden on superstitious grounds.[3]
Another point to notice about these temporary kings is that in two places (Cambodia and Jambi) they come of a stock which is believed to be akin to the royal family. If the view here taken of the origin of these temporary kingships is correct, the fact that the temporary king is sometimes of the same race as the real king admits of a ready explanation. When the king first succeeded in getting the life of another accepted as a sacrifice in lieu of his own, he would have to show that the death of that other would serve the purpose quite as well as his own would have done. Now it was as a god that the king had to die; therefore the substitute who died for him had to be invested, at least for the occasion, with the divine attributes of the king. This, as we have just seen, was certainly the case with the temporary kings of Siam and Cam-
- ↑ Lasicius, “De diis Samagitarum by caeterorumque Sarmatarum,” in Respublica sive Status Regni Poloniae, Lituaniae, Prussiae, Livoniae, etc. (Elzevir, 1627), p. 306 sq.; id. edited W. Mannhardt in Magazin herausgegeben von der Lettisch-Literärischen Gesellschaft, xiv. 91 sq.
- ↑ Macrobius, Saturn. v. 19, 13.
- ↑ See above, p. 172 sqq.
