Note 326.1 — RITUAL AND BELIEF (continued 2)

The study of folk-tales is often despised as mere trifling. But traditional narratives must always occupy an important place in the study of the past. Rightly used they have much to tell us of human history, of human thought and the evolution of human institutions. It may safely be said that of all the incidents that compose them there is none which is not a concrete presentation either of human institutions or of human belief. They are all thus in a sense the outcome of actual human experiences. The stories of election by augury are not wilder than the authentic facts. The telescopic mountain of Karagwe, which Rumanika averred himself to have experienced, is at least as wonderful as the groaning of the Lia Fáil, or the lighting of a dry twig. Even if we may be allowed to rationalize it in the manner suggested by the ordeal required of the chosen candidate for the throne of the neighbouring Bakerewe, it remains evidence of the belief imposed by the power of imagination in a moment of excitement. Analogous performances are averred by the votaries of what is called spiritualism to have been exhibited in our own day by mediums, and were solemnly recorded long ago in the witch-trials of various European countries. In one of the stories I have cited we found the dying monarch laying down among the conditions to be fulfilled by his successor, that the women of the royal household should recognize him. Secret intrigues of the harem are believed to determine the devolution of many an Eastern crown. But that the formal and ceremonial choice of the heir should be made by the wives of the deceased ruler seems too grotesque to be known outside a fairy tale. Yet this was the law a hundred years ago in the kingdom of Quiteve, on the south-eastern coast of Africa. When a king died the queens (that is to say, his legitimate wives) named the person who was to accompany his body to the burial-place, and the person thus named became the successor.326.1 In an adjoining kingdom a similar law prevailed. It was forbidden to any prince to enter the palace where the women were, or to take possession of the kingdom without their consent, and whoever entered by violence and took possession against their will, lost his right of succession. The Portuguese friar, to whom we are indebted for the information, records a case which happened while he was in Sofala, and in which the claimant would have entered and formally seated himself in the royal hall with the royal widows. They, however, were unwilling to acknowledge him as their king and husband. Accordingly they secretly summoned another member of the royal family, seated him with them in the public place, and sent officers through the town to proclaim the new sovereign and call his subjects to do homage. The pretender fled. This instance is the more remarkable because the unsuccessful claimant had in his favour the nomination of the previous monarch. Though this constituted not an indefeasible title, it afforded at least a strong presumption in his favour. Yet it was defeated, in accordance with established and publicly acknowledged custom, by the choice of the harem.