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sed； whether partially or wholly； to be able to reproduce his kind； it is time for him to die and to make room for a more vigorous successor。 Taken along with the other reasons which are alleged for putting the king to death； this one suggests that the fertility of men； of cattle； and of the crops is believed to depend sympathetically on the generative power of the king； so that the complete failure of that power in him would involve a corresponding failure in men； animals； and plants； and would thereby entail at no distant date the entire extinction of all life； whether human； animal； or vegetable。 No wonder； that with such a danger before their eyes the Shilluk should be most careful not to let the king die what we should call a natural death of sickness or old age。 It is characteristic of their attitude towards the death of the kings that they refrain from speaking of it as death： they do not say that a king has died but simply that he has gone away like his divine ancestors Nyakang and Dag； the two first kings of the dynasty； both of whom are reported not to have died but to have disappeared。 The similar legends of the mysterious disappearance of early kings in other lands； for example at Rome and in Uganda； may well point to a similar custom of putting them to death for the purpose of preserving their life。
On the whole the theory and practice of the divine kings of the Shilluk correspond very nearly to the theory and practice of the priests of Nemi； the Kings of the Wood； if my view of the latter is correct。 In both we see a series of divine kings on whose life the fertility of men； of cattle； and of vegetation is believed to depend； and who are put to death； whether in single combat or otherwise； in order that their divine spirit may be transmitted to their successors in full vigour； uncontaminated by the weakness and decay of sickness or old age； because any such degeneration on the part of the king would； in the opinion of his worshippers； entail a corresponding degeneration on manking； on cattle； and on the crops。 Some points in this explanation of the custom of putting divine kings to death； particularly the method of transmitting their divine souls to their successors； will be dealt with more fully in the sequel。 Meantime we pass to other examples of the general practice。
The Dinka are a congeries of independent tribes in the valley of the White Nile。 They are essentially a pastoral people； passionately devoted to the care of their numerous herds of oxen； though they also keep sheep and goats； and the women cultivate small quantities of millet and sesame。 For their crops and above all for their pastures they depend on the regularity of the rains： in seasons of prolonged drought they are said to be reduced to great extremities。 Hence the rain…maker is a very important personage among them to this day； indeed the men in authority whom travellers dub chiefs or sheikhs are in fact the actual or potential rain…makers of the tribe or community。 Each of them is believed to be animated by the spirit of a great rain…maker； which has come down to him through a succession of rain…makers； and in virtue of this inspiration a successful rain…maker enjoys very great power and is consulted on all important matters。 Yet in spite； or rather in virtue； of the high honour in which he is held； no Dinka rain…maker is allowed to die a natural death of sickness or old age； for the Dinka believe that if such an untoward event were to happen； the tribe would suffer from disease and famine； and the herds would not yield their increase。 So when a rain…maker feels that he is growing old and infirm； he tells his children that he wishes to die。 Among the Agar Dinka a large grave is dug and the rain…maker lies down in it； surrounded by his friends and relatives。 From time to time he speaks to the people； recalling the past history of the tribe； reminding them how he has ruled and advised them； and instructing them how they are to act in the future。 Then； when he has concluded his admonition； he bids them cover him up。 So the earth is thrown down on him as he lies in the grave； and he soon dies of suffocation。 Such； with minor variations； appears to be the regular end of the honourable career of a rain…maker in all the Dinka tribes。 The Khor…Adar Dinka told Dr。 Seligman that when they have dug the grave for their rain…maker they strangle him in his house。 The father and paternal uncle of one of Dr。 Seligman's informants had both been rain…makers and both had been killed in the most regular and orthodox fashion。 Even if a rain…maker is quite young he will be put to death should he seem likely to perish of disease。 Further； every precaution is taken to prevent a rain…maker from dying an accidental death； for such an end； though not nearly so serious a matter as death from illness or old age； would be sure to entail sickness on the tribe。 As soon as a rain…maker is killed； his valuable spirit is supposed to pass to a suitable successor； whether a son or other near blood relation。
In the Central African kingdom of Bunyoro down to recent years custom required that as soon as the king fell seriously ill or began to break up from age； he should die by his own hand； for； according to an old prophecy； the throne would pass away from the dynasty if ever the king were to die a natural death。 He killed himself by draining a poisoned cup。 If he faltered or were too ill to ask for the cup； it was his wife's duty to administer the poison。 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。 If the king of Gingiro happens to be wounded in war； he is put to death by his comrades； or； if they fail to kill him； by his kinsfolk； however hard he may beg for mercy。 They say they do it that he may not die by the hands of his enemies。 The Jukos are a heathen tribe of the Benue River； a great tributary of the Niger。 In their country the town of Gatri is ruled by a king who is elected by the big men of the town as follows。 When in the opinion of the big men the king has reigned long enough； they give out that 'the king is sick'a formula understood by all to mean that they are going to kill him； though the intention is never put more plainly。 They then decide who is to be the next king。 How long he is to reign is settled by the influential men at a meeting； the question is put and answered by each man throwing on the ground a little piece of stick for each year he thinks the new king should rule。 The king is then told； and a great feast prepared； at which the king gets drunk on guinea…corn beer。 After that he is speared； and the man who was chosen becomes king。 Thus each Juko king knows that he cannot have very many more years to live； and that he is certain of his predecessor's fate。 This； however； does not seem to frighten candidates。 The same custom of king…killing is said to prevail at Quonde and Wukari as well as at Gatri。 In the three Hausa kingdoms of Gobir； Katsina； and Daura； in Northern Nigeria； as soon as a king showed signs of failing health or growing infirmity； an official who bore the title of Killer of the Elephant appeared and throttled him。
The Matiamvo is a great king or emperor in the interior of Angola。 One of the inferior kings of the country； by name Challa； gave to a Portuguese expedition the following account of the manner in which the Matiamvo comes by his end。 It has been customary； he said； for our Matiamvos to die either in war or by a violent death； and the present Matiamvo must meet this last fate； as； in consequence of his great exactions； he has lived long enough。 When we come to this understanding； and decide that he should be killed； we invite him to make war with our enemies； on which occasion we all accompany him and his family to the war； when we lose some of our people。 If he escapes unhurt； we return to the war again and fight for three or four days。 We then suddenly abandon him and his family to their fate； leaving him in the enemy's hands。 Seeing himself thus deserted； he causes his throne to be erected； and； sitting down； calls his family around him。 He then orders his mother to approach； she kneels at his feet； he first cuts off her head； then decapitates his sons in succession； next his wives and relatives； and； last of all； his most beloved wife； called Anacullo。 This slaughter being accomplished； the Matiamvo； dressed in all his pomp； awaits his own death； which immediately follows； by an officer sent by the powerful neighbouring chiefs； Caniquinha and Canica。 This officer first cuts off his legs and arms at the joints； and lastly he cuts off his head； after which the head of the officer is struck off。 All the potentates retire from the encampment； in order not to witness his death。 It is my duty to remain and witness his death； and to mark the place where the head and arms have been deposited by the two great chiefs； the enemies of the Matiamvo。 They also take possession of all the property belonging to the deceased monarch and his family； which they convey to their own residence。 I then provide for the funeral of the mutilated remains of the late Matiamvo； after which I retire to his capital and proclaim the new government。 I