Frazer, Sir James. The Golden Bough: a study of magic and religion, Abridged ed.

New York: Penguin Books,

1996.

Reviewed by Garrett Scharff, Oxford College of Emory University

Within The Golden Bough: a study of magic and religion Frazer attempts to explain the origins of power and
religion as connected to sacred kings. Throughout the work Frazer uses the story of the Rex Nemorensis, or the king
of the wood, as a template to further analyze sacred kingships around the world. Through this exploration around the
world Frazer created what some scholars call the first anthropological work, cataloging cultures and ideas from all
around the globe. Although Frazer at times flounders with flowery language and Eurocentric ideals he does an
admirable job in explaining the origins of magic religion, and power in relation to the kings of antiquity.

Frazer first explains the peril of the king of the wood, in that once the king has killed his predecessor he must now
be watchful for another stronger man to come along and take his place and pluck the golden bough. As Frazer
explains a sacred king is tied to his land. When the king is strong, intelligent and young the land also prospers. This
could mean bountiful harvest for crops or in the case of the woods of Nemi, the forest and its surrounding areas are
kept in good health. The king must perish however and be replaced by a younger stronger man to keep the land also
strong. Without this cycle the land would grow weak and old as the king also does the same. In this way the king is
given power and is sacred.

The sacred power of the king has a long tradition given down by a higher power. Frazer explains the original story
came out of a barbarous legend and that only a runaway slave could pluck the golden bough originally. The fact that
only a runaway slave could pluck the bough represented the flight of Orestes and the killing of the former holder
represented the ritual sacrifice to Diana. In this way the king of the wood is given power from a source above, a god.
Without this mandate from heaven the king would be reliant on his own strength to proclaim himself as king, but the
god adds justification for proclaiming oneself as master of the woods. The fact that Diana is the goddess of nature,
fertility and wild animals makes sense as to why she is the protector of the woods by Nemi but also further connects
the king and the land. That if Diani is pleased with the king’s virility and strength then so to her land will also be
plentiful.

Frazer then goes a section elaborating on the myth of Diana. Writing about the lesser deities that also ruled over the
woods of Nemi. He explains how one of the deities Virbius is believed to be the counterpart of a much older Greek
myth Hippolytus. Frazer fits these myths into the larger work of mythology that exists among humans. The myths
are not unique to one people but instead are borrowed and edited from one people, one generation, to the next to fit
the ideals and needs of the people that have adopted them.

After this opening section Frazer journeys deeper into origins of religion and magic in humankind. He states that “…
In early society the king is frequently a magician as well as a priest…” the belief in magic again gives the magician
in early societies power and then a shrewd magician is able to rise in ranks and popularity eventually becoming king
of his tribe, village, kingdom etc. However, Frazer does bring up the problem that in antiquity the magician must be
a shrewd one. By this Frazer means that a magician must have a certain level of self-doubt that his incantations or
spells will not work. When the magic does not heal, or the rains do not come for the harvest the magician must be
ready with a plausible excuse for why the magic did not work. If the magician is not able to produce this, then his
people will not see any use for him and eliminate him from society. By contrast, with cunning and guile the shrewd
magician can explain away his failures while slowing amassing power and belief in his power and then rise in
standing with his people.

Much of early magic is focused on the seasons. This is perfectly logical because the changing of the seasons brings
in the harvest and food in the bellies of the people. There are several myths from early in humankind’s history such
as the Egyptians myth of Osiris. In this myth during the summer and spring seasons Osiris is alive and ruling over
the Earth, however, during the fall and winter seasons Osiris dies and lives in the underworld. This dyeing and
reviving of gods is common in many early societies which helps to explain the seasons and why crops must be
planted at a certain time. In addition, this solidifies the notion of the land and the king as one, when Osiris is healthy
and reigning on Earth the crops and the land are in good health, however when he dies and lives in the underworld
the land dies and with it the crops that feed the people.
Frazer then goes on to further extrapolate that the magic of the earliest societies transforms into an age of religion.
He supposes that the magicians turn to priests, and magical ceremonies are transformed into religious gatherings and
ceremonies. This phenomenon can be observed in the Catholic church in examples like the festival of Saturnalia
being turning to Christmas and other pagan holidays becoming days of saints and so on.

In conclusion Frazer uses historical examples to weave together a history of the world that is focused on and a
modern society that comes from the age of magic and religion. While focusing on myths and magic from different
parts of the world he is able to show a universal experience of all humans that began at the dawn of humankind.
From this magical and religious power Frazer is able to show how monarchy and kingship arose and were able to
hold power for so long and without it society would look different in present day.