Chapter III: Sympathetic Magic (4)

Many of the indigenous tribes of Sarawak are firmly persuaded that were the wives to commit adultery while their husbands are searching for camphor in the jungle, the camphor obtained by the men would evaporate.[421] {p125} Husbands can discover, by certain knots in the tree, when their wives are unfaithful; and it is said that in former days many women were killed by jealous husbands on no better evidence than that of these knots. Further, the wives dare not touch a comb while their husbands are away collecting the camphor; for if they did so, the interstices between the fibres of the tree, instead of being filled with the precious crystals, would be empty like the spaces between the teeth of a comb.[422] While men of the Toaripi or Motumotu tribe of eastern New Guinea are away hunting, fishing, fighting, or on any long journey, the people who remain at home must observe strict chastity, and may not let the fire go out. Those of them who stay in the men’s club-houses must further abstain from eating certain foods and from touching anything that belongs to others. A breach of these rules might, it is believed, entail the failure of the expedition.[423] Among the tribes of Geelvink Bay, in north-western New Guinea, when the men are gone on a long journey, as to Ceram or Tidore, the wives and sisters left at home sing to the moon, accompanying the lay with the booming music of gongs. The singing takes place in the afternoons, beginning two or three days before the new moon, and lasting for the same time after it. If the silver sickle of the moon is seen in the sky, they raise a loud cry of joy. Asked why they do so, they answer, “Now we see the moon, and so do our husbands, and now we know that they are well; if we did not sing, they would be sick or some other misfortune would befall them.”[424] On nights when the moon is at the full the natives of Doreh, in north-western New Guinea, go out fishing on the lagoons. Their mode of proceeding is to poison the water with the pounded roots of a certain plant which has a powerful narcotic effect; the fish are stunned by it, and so easily caught. While the men are at work on the moonlit water, the people on the shore must {p126} keep as still as death with their eyes fixed on the fishermen; but no woman with child may be among them, for if she were there and looked at the water, the poison would at once lose its effect and the fish would escape.[425] In the Kei Islands, to the south-west of New Guinea, as soon as a vessel that is about to sail for a distant port has been launched, the part of the beach on which it lay is covered as speedily as possible with palm branches, and becomes sacred. No one may thenceforth cross that spot till the ship comes home. To cross it sooner would cause the vessel to perish.[426] Moreover, all the time that the voyage lasts three or four young girls, specially chosen for the duty, are supposed to remain in sympathetic connexion with the mariners and to contribute by their behaviour to the safety and success of the voyage. On no account, except for the most necessary purpose, may they quit the room that has been assigned to them. More than that, so long as the vessel is believed to be at sea they must remain absolutely motionless, crouched on their mats with their hands clasped between their knees. They may not turn their heads to the left or to the right or make any other movement whatsoever. If they did, it would cause the boat to pitch and toss; and they may not eat any sticky stuff, such as rice boiled in coco-nut milk, for the stickiness of the food would clog the passage of the boat through the water. When the sailors are supposed to have reached their destination, the strictness of these rules is somewhat relaxed; but during the whole time that the voyage lasts the girls are forbidden to eat fish which have sharp bones or stings, such as the sting-ray, lest their friends at sea should be involved in sharp, stinging trouble.[427]

[Sidenote: Telepathy in war.

Telepathy in war among the Dyaks.]

Where beliefs like these prevail as to the sympathetic connexion between friends at a distance, we need not wonder that above everything else war, with its stern yet stirring appeal to some of the deepest and tenderest of human {p127} emotions, should quicken in the anxious relations left behind a desire to turn the sympathetic bond to the utmost account for the benefit of the dear ones who may at any moment be fighting and dying far away. Hence, to secure an end so natural and laudable, friends at home are apt to resort to devices which will strike us as pathetic or ludicrous, according as we consider their object or the means adopted to effect it. Thus in some districts of Borneo, when a Dyak is out head-hunting, his wife or, if he is unmarried, his sister must wear a sword day and night in order that he may always be thinking of his weapons; and she may not sleep during the day nor go to bed before two in the morning, lest her husband or brother should thereby be surprised in his sleep by an enemy.[428] In other parts of Borneo, when the men are away on a warlike expedition, their mats are spread in their houses just as if they were at home, and the fires are kept up till late in the evening and lighted again before dawn, in order that the men may not be cold. Further, the roofing of the house is opened before daylight to prevent the distant husbands, brothers, and sons from sleeping too late, and so being surprised by the enemy.[429] While a Malay of the Peninsula is away at the wars, his pillows and sleeping-mat at home must be kept rolled up. If any one else were to use them, the absent warrior’s courage would fail and disaster would befall him. His wife and children may not have their hair cut in his absence, nor may he himself have his hair shorn.[430]

[Sidenote: Telepathy in war among the Sea Dyaks.]

Among the Sea Dyaks of Banting in Sarawak the women strictly observe an elaborate code of rules while the men are away fighting. Some of the rules are negative and some are positive, but all alike are based on the principles of magical homoeopathy and telepathy. Amongst them are the following. The women must wake very early in the morning and open the windows as soon as it is light; otherwise their absent husbands will oversleep themselves. The women may not oil their hair, or the men will slip. The women may neither sleep nor doze by day, {p128} or the men will be drowsy on the march. The women must cook and scatter popcorn on the verandah every morning; so will the men be agile in their movements. The rooms must be kept very tidy, all boxes being placed near the walls; for if any one were to stumble over them, the absent husbands would fall and be at the mercy of the foe. At every meal a little rice must be left in the pot and put aside; so will the men far away always have something to eat and need never go hungry. On no account may the women sit at the loom till their legs grow cramped, otherwise their husbands will likewise be stiff in their joints and unable to rise up quickly or to run away from the foe. So in order to keep their husband’s joints supple the women often vary their labours at the loom by walking up and down the verandah. Further, they may not cover up their faces, or the men would not be able to find their way through the tall grass or jungle. Again, the women may not sew with a needle, or the men will tread on the sharp spikes set by the enemy in the path. Should a wife prove unfaithful while her husband is away, he will lose his life in the enemy’s country. Some years ago all these rules and more were observed by the women of Banting, while their husbands were fighting for the English against rebels. But alas! these tender precautions availed them little; for many a man, whose faithful wife was keeping watch and ward for him at home, found a soldier’s grave.[431]

[Sidenote: Telepathy in war among the Shans, the Timorese, and the Toradjas.]

Among the Shans of Burma the wife of an absent warrior has to observe certain rules. Every fifth day she rests and does no work. She fills an earthen goblet with water to the brim and puts flowers into it every day. If the water sinks or the flowers fade, it is an omen of death. Moreover, she may not sleep on her husband’s bed during his absence, but she sweeps the bedding clean and lays it out every night.[432] In the island of Timor, while war is being waged, the high-priest never quits the temple; his food is brought to him or cooked inside; day and night he must keep the fire burning, for if he were to let it die out, disaster would befall the warriors and would continue so {p129} long as the hearth was cold. Moreover, he must drink only hot water during the time the army is absent; for every draught of cold water would damp the spirits of the people, so that they could not vanquish the enemy.[433] Among the Toradjas of Central Celebes, when a party of men is out hunting for heads, the villagers who stay at home, and especially the wives of the head-hunters, have to observe certain rules in order not to hinder the absent men at their task. In the first place, the entrance to the _lobo_ or spirit-house is shut. For the spirits of their fathers, who live in that house, are now away with the warriors, watching over and guarding them; and if any one entered their house in their absence they would hear the noise and return and be very angry at being thus called back from the campaign. Moreover, the people at home have to keep the house tidy: the sleeping-mats of the absent men must be hung on beams, not rolled up as if they were to be away a long time: their wives and next-of-kin may not quit the house at night: every night a light burns in the house, and a fire must be kept up constantly at the foot of the house-ladder: garments, turbans, and head-dresses may not be laid aside at night, for if the turban or head-dress were put off the warrior’s turban might drop from his head in the battle; and the wives may sew no garments. When the spirit of the head-hunter returns home in his sleep (which is the Toradja expression for a soldier’s dream) he must find everything there in good order and nothing that could vex him. By the observance of these rules, say the Toradjas, the souls of the head-hunters are “covered” or protected. And in order to make them strong, that they may not soon grow weary, rice is strewed morning and evening on the floor of the house. The women too go about constantly with a certain plant of which the pods are so light and feathery that they are easily wafted by the wind, for that helps to make the men nimble-footed.[434] {p130}

[Sidenote: Telepathy in war among the Galelareese and the Kei Islanders.]

When Galelareese men are going away to war, they are accompanied down to the boats by the women. But after the leave-taking is over, the women, in returning to their houses, must be careful not to stumble or fall, and in the house they may neither be angry nor lift up weapons against each other; otherwise the men will fall and be killed in battle.[435] Similarly, we saw that among the Chams domestic brawls at home are supposed to cause the searcher for eagle-wood to fall a prey to wild beasts on the mountains.[436] Further, Galelareese women may not lay down the chopping knives in the house while their husbands are at the wars; the knives must always be hung up on hooks.[437] The reason for the rule is not given; we may conjecture that it is a fear lest, if the chopping knives were laid down by the women at home, the men would be apt to lay down their weapons in the battle or at other inopportune moments. In the Kei Islands, when the warriors have departed, the women return indoors and bring out certain baskets containing fruits and stones. These fruits and stones they anoint and place on a board, murmuring as they do so, “O lord sun, moon, let the bullets rebound from our husbands, brothers, betrothed, and other relations, just as raindrops rebound from these objects which are smeared with oil.” As soon as the first shot is heard, the baskets are put aside, and the women, seizing their fans, rush out of the houses. Then, waving their fans in the direction of the enemy, they run through the village, while they sing, “O golden fans! let our bullets hit, and those of the enemy miss.”[438] In this custom the ceremony of anointing stones, in order that the bullets may recoil from the men like raindrops from the stones, is a piece of pure homoeopathic or imitative magic; but the prayer to the sun, that he will be pleased to give effect to the charm, is a religious and perhaps later addition. The waving of the fans seems to be a charm to direct the bullets towards or away from their {p131} mark, according as they are discharged from the guns of friends or foes.

[Sidenote: Telepathy in war among the Malagasy.]

An old historian of Madagascar informs us that “while the men are at the wars, and until their return, the women and girls cease not day and night to dance, and neither lie down nor take food in their own houses. And although they are very voluptuously inclined, they would not for anything in the world have an intrigue with another man while their husband is at the war, believing firmly that if that happened, their husband would be either killed or wounded. They believe that by dancing they impart strength, courage, and good fortune to their husbands; accordingly during such times they give themselves no rest, and this custom they observe very religiously.”[439] Similarly a traveller of the seventeenth century writes that in Madagascar “when the man is in battle or under march, the wife continually dances and sings, and will not sleep or eat in her own house, nor admit of the use of any other man, unless she be desirous to be rid of her own; for they entertain this opinion among them, that if they suffer themselves to be overcome in an _intestin war_ at home, their husbands must suffer for it, being ingaged in a _forreign expedition_; but, on the contrary, if they behave themselves chastely, and dance lustily, that then their husbands, by some certain sympathetical operation, will be able to vanquish all their combatants.”[440] We have seen that among hunters in various parts of the world the infidelity of the wife at home is believed to have a disastrous effect on her absent husband. In the Babar Archipelago, and among the Wagogo of East Africa, when the men are at the wars the women at home are bound to chastity, and in the Babar Archipelago they must fast besides.[441] Under similar circumstances in the islands of Leti, Moa, and Lakor the women and children are forbidden to remain inside of the houses and to twine thread or weave.[442] {p132}

[Sidenote: Telepathy in war among the natives of West Africa.

Telepathy in war among the American Indians.

Telepathy in war among the Kafirs of the Hindoo Koosh.]

Among the Tshi-speaking peoples of the Gold Coast the wives of men who are away with the army paint themselves white, and adorn their persons with beads and charms. On the day when a battle is expected to take place, they run about armed with guns, or sticks carved to look like guns, and taking green paw-paws (fruits shaped somewhat like a melon), they hack them with knives, as if they were chopping off the heads of the foe.[443] The pantomime is no doubt merely an imitative charm, to enable the men to do to the enemy as the women do to the paw-paws. In the West African town of Framin, while the Ashantee war was raging some years ago, Mr. Fitzgerald Marriott saw a dance performed by women whose husbands had gone as carriers to the war. They were painted white and wore nothing but a short petticoat. At their head was a shrivelled old sorceress in a very short white petticoat, her black hair arranged in a sort of long projecting horn, and her black face, breasts, arms, and legs profusely adorned with white circles and crescents. All carried long white brushes made of buffalo or horse tails, and as they danced they sang, “Our husbands have gone to Ashanteeland; may they sweep their enemies off the face of the earth!”[444] Among the Thompson Indians of British Columbia, when the men were on the war-path, the women performed dances at frequent intervals. These dances were believed to ensure the success of the expedition. The dancers flourished their knives, threw long sharp-pointed sticks forward, or drew sticks with hooked ends repeatedly backward and forward. Throwing the sticks forward was symbolic of piercing or warding off the enemy, and drawing them back was symbolic of drawing their own men from danger. The hook at the end of the stick was particularly well adapted to serve the purpose of a life-saving apparatus. The women always pointed their weapons towards the enemy’s country. They painted their faces red and sang as they danced, and they prayed to the weapons to preserve their husbands and help them to kill many foes. Some had {p133} eagle-down stuck on the points of their sticks. When the dance was over, these weapons were hidden. If a woman whose husband was at the war thought she saw hair or a piece of a scalp on the weapon when she took it out, she knew that her husband had killed an enemy. But if she saw a stain of blood on it, she knew he was wounded or dead.[445] When the men of the Yuki tribe of Indians in California were away fighting, the women at home did not sleep; they danced continually in a circle, chanting and waving leafy wands. For they said that if they danced all the time, their husbands would not grow tired.[446] Among the Haida Indians of the Queen Charlotte Islands, when the men had gone to war, the women at home would get up very early in the morning and pretend to make war by falling upon their children and feigning to take them for slaves. This was supposed to help their husbands to go and do likewise. If a wife were unfaithful to her husband while he was away on the war-path, he would probably be killed. For ten nights all the women at home lay with their heads towards the point of the compass to which the war-canoes had paddled away. Then they changed about, for the warriors were supposed to be coming home across the sea. At Masset the Haida women danced and sang war-songs all the time their husbands were away at the wars, and they had to keep everything about them in a certain order. It was thought that a wife might kill her husband by not observing these customs.[447] In the Kafir district of the Hindoo Koosh, while the men are out raiding, the women abandon their work in the fields and assemble in the villages to dance day and night. The dances are kept up most of each day and the whole of each night. Sir George Robertson, who reports the custom, more than once watched the dancers dancing at midnight and in the early morning, and could see by the fitful glow of the {p134} woodfire how haggard and tired they looked, yet how gravely and earnestly they persisted in what they regarded as a serious duty.[448] The dances of these Kafirs are said to be performed in honour of certain of the national gods, but when we consider the custom in connexion with the others which have just been passed in review, we may reasonably surmise that it is or was originally in its essence a sympathetic charm intended to keep the absent warriors wakeful, lest they should be surprised in their sleep by the enemy. When a band of Carib Indians of the Orinoco had gone on the war-path, their friends left in the village used to calculate as nearly as they could the exact moment when the absent warriors would be advancing to attack the enemy. Then they took two lads, laid them down on a bench, and inflicted a most severe scourging on their bare backs. This the youths submitted to without a murmur, supported in their sufferings by the firm conviction, in which they had been bred from childhood, that on the constancy and fortitude with which they bore the cruel ordeal depended the valour and success of their comrades in the battle.[449]

[Sidenote: Homoeopathic magic at making drums.

Various applications of homoeopathic magic.]

So much for the savage theory of telepathy in war and the chase. We pass now to other cases of homoeopathic or imitative magic. While marriageable boys of the Mekeo district in British New Guinea are making their drums, they have to live alone in the forest and to observe a number of rules which are based on the principle of homoeopathic magic. The drums will be used in the dances, and in order that they may give out a resonant sonorous note, great care must be taken in their construction. The boys may spend from two days to a week at the task. Having chosen a suitable piece of wood, they scrape the outside into shape with a shell, and hollow out the inside by burning it with a hot coal till the sides are very thin. The skin of an iguana, made supple by being steeped in coco-nut milk, is then stretched over the hollow and tightened with string and glue. All the time a boy is at work on his drum, he must carefully avoid {p135} women; for if a woman or a girl were to see him, the drum would split and sound like an old cracked pot. If he ate fish, a bone would prick him and the skin of the drum would burst. If he ate a red banana it would choke him, and the drum would give a dull stifled note; if he tasted grated coco-nut, the white ants, like the white particles of the nut, would gnaw the body of the drum; if he cooked his food in the ordinary round-bellied pot, he would grow fat and would not be able to dance, and the girls would despise him and say, “Your belly is big; it is a pot!” Moreover, he must strictly shun water; for if he accidentally touched it with his feet, his hands, or his lips before the drum was quite hollowed out, he would throw the instrument away, saying: “I have touched water; my hot coal will be put out, and I shall never be able to hollow out my drum.”[450] A Highland witch can sink a ship by homoeopathic or imitative magic. She has only to set a small round dish floating in a milk-pan full of water, and then to croon her spell. When the dish upsets in the pan, the ship will go down in the sea. They say that once three witches from Harris left home at night after placing the milk-pan thus on the floor, and strictly charging a serving-maid to let nothing come near it. But while the girl was not looking a duck came in and squattered about in the water on the floor. Next morning the witches returned and asked if anything had come near the pan. The girl said “No,” whereupon one of the witches said to the others, “What a heavy sea we had last night coming round Cabag head!”[451] If a wolf has carried off a sheep or a pig, the Esthonians have a very simple mode of making him drop it. They let fall anything that they happen to have at hand, such as a cap or a glove, or, what is perhaps still better, they lift a heavy stone and then let it go. By that act, on the principle of homoeopathic magic, they compel the wolf to let go his booty.[452]

[Sidenote: Homoeopathic magic applied to make plants grow.

Magic at sowing and planting.]

Among the many beneficent uses to which a mistaken {p136} ingenuity has applied the principle of homoeopathic or imitative magic, is that of causing trees and plants to bear fruit in due season. In Thüringen the man who sows flax carries the seed in a long bag which reaches from his shoulders to his knees, and he walks with long strides, so that the bag sways to and fro on his back. It is believed that this will cause the flax to wave in the wind.[453] In the interior of Sumatra rice is sown by women who, in sowing, let their hair hang loose down their back, in order that the rice may grow luxuriantly and have long stalks.[454] Similarly, in ancient Mexico a festival was held in honour of the goddess of maize, or “the long-haired mother,” as she was called. It began at the time “when the plant had attained its full growth, and fibres shooting forth from the top of the green ear indicated that the grain was fully formed. During this festival the women wore their long hair unbound, shaking and tossing it in the dances which were the chief feature in the ceremonial, in order that the tassel of the maize might grow in like profusion, that the grain might be correspondingly large and flat, and that the people might have abundance.”[455] It is a Malay maxim to plant maize when your stomach is full, and to see to it that your dibble is thick; for this will swell the ear of the maize.[456] And they say that you should sow rice also with a full stomach, for then the ears will be full.[457] The eminent novelist, Mr. Thomas Hardy, was once told that the reason why certain trees in front of his house, near Weymouth, did not thrive, was that he looked at them before breakfast on an empty stomach.[458] More elaborate still are the measures taken by an Esthonian peasant woman to make her cabbages thrive. On the day when they are {p137} sown she bakes great pancakes, in order that the cabbages may have great broad leaves; and she wears a dazzling white hood in the belief that this will cause the cabbages to have fine white heads. Moreover, as soon as the cabbages are transplanted, a small round stone is wrapt up tightly in a white linen rag and set at the end of the cabbage bed, because in this way the cabbage heads will grow very white and firm.[459] Among the Huzuls of the Carpathians, when a woman is planting cabbages, she winds many cloths about her head, in order that the heads of the cabbages may also be thick. And as soon as she has sown parsley, she grasps the calf of her leg with both hands, saying, “May it be as thick as that!”[460] Among the Kurs of East Prussia, who inhabit the long sandy tongue of land known as the Nehrung which parts the Baltic from a lagoon, when a farmer sows his fields in spring, he carries an axe and chops the earth with it, in order that the cornstalks may be so sturdy that an axe will be needed to hew them down.[461] For much the same reason a Bavarian sower in sowing wheat will sometimes wear a golden ring, in order that the corn may have a fine yellow colour.[462] The Malagasy think that only people with a good even set of teeth should plant maize, for otherwise there will be empty spaces in the maize cob corresponding to the empty spaces in the planter’s teeth.[463]

[Sidenote: Dancing and leaping high as a charm to make the crops grow high.]

In many parts of Europe dancing or leaping high in the air are approved homoeopathic modes of making the crops grow high. Thus in Franche-Comté they say that you should dance at the Carnival in order to make the hemp grow tall.[464] In the Vosges mountains the sower of hemp pulls his nether garments up as far as he can, because he imagines that the hemp he is sowing will {p138} attain the precise height to which he has succeeded in hitching up his breeches;[465] and in the same region another way of ensuring a good crop of hemp is to dance on the roof of the house on Twelfth Day.[466] In Swabia and among the Transylvanian Saxons it is a common custom for a man who has sown hemp to leap high on the field, in the belief that this will make the hemp grow tall.[467] All over Baden till recently it was the custom for the farmer’s wife to give the sower a dish of eggs or a cake baked with eggs either before or after sowing, in order that he might leap as high as possible. This was deemed the best way of making the hemp grow high. For the same purpose some people who had sown hemp used to dance the hemp dance, as it was called, on Shrove Tuesday, and in this dance also the dancers jumped as high as they could. In some parts of Baden the hemp seed is thrown in the air as high as possible, and in Katzenthal the urchins leap over fires in order that the hemp may grow tall.[468] Similarly in many other parts of Germany and Austria the peasant imagines that he makes the flax grow tall by dancing or leaping high, or by jumping backwards from a table; the higher the leap the taller will the flax be that year. The special season for thus promoting the growth of flax is Shrove Tuesday, but in some places it is Candlemas or Walpurgis Night (the eve of May Day). The scene of the performance is the flax field, the farmhouse, or the village tavern.[469] In {p139} some parts of Eastern Prussia the girls dance one by one in a large hoop at midnight on Shrove Tuesday. The hoop is adorned with leaves, flowers, and ribbons, and attached to it are a small bell and some flax. Strictly speaking, the hoop should be wrapt in white linen handkerchiefs, but the place of these is often taken by many-coloured bits of cloth, wool, and so forth. While dancing within the hoop each girl has to wave her arms vigorously and cry “Flax grow!” or words to that effect. When she has done, she leaps out of the hoop, or is lifted out of it by her partner.[470] In Anhalt, when the sower had sown the flax, he leaped up and flung the seed-bag high in the air, saying, “Grow and turn green! You have nothing else to do.” He hoped that the flax would grow as high as he flung the seed-bag in the air. At Quellendorff, in Anhalt, the first bushel of seed-corn had to be heaped up high in order that the corn-stalks should grow tall and bear plenty of grain.[471] When Macedonian farmers have done digging their fields, they throw their spades up into the air, and catching them again, exclaim, “May the crop grow as high as the spade has gone!”[472]

[Sidenote: Plants and trees influenced homoeopathically by a person’s act or state.

Fertilising influence supposed to be exercised on plants by pregnant women or by women who have borne many children.

Barren women supposed to make the fruit-trees barren.]

The notion that a person can influence a plant homoeopathically by his act or condition comes out clearly in a remark made by a Malay woman. Being asked why she stripped the upper part of her body naked in reaping the rice, she explained that she did it to make the rice-husks {p140} thinner, as she was tired of pounding thick-husked rice.[473] Clearly, she thought that the less clothing she wore the less husk there would be on the rice. Among the Minangkabauers of Sumatra, when a rice barn has been built a feast is held, of which a woman far advanced in pregnancy must partake. Her condition will obviously help the rice to be fruitful and multiply.[474] Among the Zulus a pregnant woman sometimes grinds corn, which is afterwards burnt among the half-grown crops in order to fertilise them.[475] For a similar reason in Syria when a fruit-tree does not bear, the gardener gets a pregnant woman to fasten a stone to one of its branches; then the tree will be sure to bear fruit, but the woman will run a risk of miscarriage,[476] having transferred her fertility, or part of it, to the tree. The practice of loading with stones a tree which casts its fruit is mentioned by Maimonides,[477] though the Rabbis apparently did not understand it. The proceeding was most probably a homoeopathic charm designed to load the tree with fruit.[478] In Swabia they say that if a fruit-tree does not bear, you should keep it loaded with a heavy stone all summer, and next year it will be sure to bear.[479] The custom of tying stones to fruit-trees in order to ensure a crop of fruit is followed also in Sicily.[480] The magic virtue of a pregnant woman to communicate fertility is known to Bavarian and Austrian peasants, who {p141} think that if you give the first fruit of a tree to a woman with child to eat, the tree will bring forth abundantly next year.[481] In Bohemia for a similar purpose the first apple of a young tree is sometimes plucked and eaten by a woman who has borne many children, for then the tree will be sure to bear many apples.[482] In the Zürcher Oberland, Switzerland, they think that a cherry-tree will bear abundantly if its first fruit is eaten by a woman who has just given birth to her first child.[483] In Macedonia the first fruit of a tree should not be eaten by a barren woman but by one who has many children.[484] The Nicobar Islanders think it lucky to get a pregnant woman and her husband to plant seed in gardens.[485] The Greeks and Romans sacrificed pregnant victims to the goddesses of the corn and of the earth, doubtless in order that the earth might teem and the corn swell in the ear.[486] When a Catholic priest remonstrated with the Indians of the Orinoco on allowing their women to sow the fields in the blazing sun, with infants at their breasts, the men answered, “Father, you don’t understand these things, and that is why they vex you. You know that women are accustomed to bear children, and that we men are not. When the women sow, the stalk of the maize bears two or three ears, the root of the yucca yields two or three {p142} basketfuls, and everything multiplies in proportion. Now why is that? Simply because the women know how to bring forth, and know how to make the seed which they sow bring forth also. Let them sow, then; we men don’t know as much about it as they do.”[487] For the same reason, probably, the Tupinambas of Brazil thought that if a certain earth-almond were planted by the men, it would not grow.[488] Among the Ilocans of Luzon the men sow bananas, but the sower must have a young child on his shoulder, or the bananas will bear no fruit.[489] When a tree bears no fruit, the Galelareese think it is a male; and their remedy is simple. They put a woman’s petticoat on the tree, which, being thus converted into a female, will naturally prove prolific.[490] On the other hand the Baganda believe that a barren wife infects her husband’s garden with her own sterility and prevents the trees from bearing fruit; hence a childless woman is generally divorced.[491] For a like reason, probably, the Wajagga of East Africa throw away the corpse of a childless woman, with all her belongings, in the forest or in any other place where the land is never cultivated; moreover her body is not carried out of the door of the hut, but a special passage is broken for it through the wall,[492] no doubt to prevent her dangerous ghost from finding its way back.[493]

[Sidenote: Taboos based on the belief that persons can influence vegetation homoeopathically by their acts or states.]

Thus on the theory of homoeopathic magic a person can influence vegetation either for good or for evil according to the good or the bad character of his acts or states: for example, a fruitful woman makes plants fruitful, a barren woman makes them barren. Hence this belief in the noxious and infectious nature of certain personal qualities or accidents {p143} has given rise to a number of prohibitions or rules of avoidance: people abstain from doing certain things lest they should homoeopathically infect the fruits of the earth with their own undesirable state or condition. All such customs of abstention or rules of avoidance are examples of negative magic or taboo.[494] Thus, for example, arguing from what may be called the infectiousness of personal acts or states, the Galelareese say that you ought not to shoot with a bow and arrows under a fruit-tree, or the tree will cast its fruit even as the arrows fall to the ground;[495] and that when you are eating water-melon you ought not to mix the pips which you spit out of your mouth with the pips which you have put aside to serve as seed; for if you do, though the pips you spat out may certainly spring up and blossom, yet the blossoms will keep falling off just as the pips fell from your mouth, and thus these pips will never bear fruit.[496] Precisely the same train of thought leads the Bavarian peasant to believe that if he allows the graft of a fruit-tree to fall on the ground, the tree that springs from that graft will let its fruit fall untimely.[497] The Indians of Santiago Tepehuacan suppose that if a single grain of the maize which they are about to sow were eaten by an animal, the birds and the wild boars would come and devour all the rest, and nothing would grow. And if any of these Indians has ever in his life buried a corpse, he will never be allowed to plant a fruit-tree, for they say that the tree would wither. And they will not let such a man go fishing with them, for the fish would flee from him.[498] Clearly these Indians imagine that anybody who has buried a corpse is thereby tainted, so to say, with an infection of death, which might prove fatal to fruits and fish. In Nias, the day after a man has made preparations for planting rice he may not use fire, or the crop would be parched; he may not spread his mats on the ground, or the young plants would droop towards the earth.[499] {p144} When the Chams of Cochinchina are sowing their dry rice-fields and desire that no rain should fall, they eat their rice dry instead of moistening it, as they usually do, with the water in which vegetables and fish have been boiled. That prevents rain from spoiling the rice.[500]

[Sidenote: Persons influenced homoeopathically by plants.

People supposed to be influenced homoeopathically by the nature of the timber of which their houses are built.]

In the foregoing cases a person is supposed to influence vegetation homoeopathically. He infects trees or plants with qualities or accidents, good or bad, resembling and derived from his own. But on the principle of homoeopathic magic the influence is mutual: the plant can infect the man just as much as the man can infect the plant. In magic, as I believe in physics, action and reaction are equal and opposite. The Cherokee Indians are adepts in practical botany of the homoeopathic sort. Thus wiry roots of the catgut plant or devil’s shoestring (_Tephrosia_) are so tough that they can almost stop a ploughshare in the furrow. Hence Cherokee women wash their heads with a decoction of the roots to make the hair strong, and Cherokee ball-players wash themselves with it to toughen their muscles. To help them to spring quickly to their feet when they are thrown to the ground, these Indian ball-players also bathe their limbs with a decoction of the small rush (_Juncus tenuis_), which, they say, always recovers its erect position, no matter how often it is trampled down. To improve a child’s memory the Cherokees beat up burs in water which has been fetched from a roaring waterfall. The virtue of the potion is threefold. The voice of the Long Man or river-god is heard in the roar of the cataract; the stream seizes and holds things cast upon its surface; and there is nothing that sticks like a bur. Hence it seems clear that with the potion the child will drink in the lessons taught by the voice of the waters, will seize them like the stream, and stick fast to them like a bur. For a like reason the Cherokee fisherman ties the plant called Venus’ flytrap (_Dionaea_) to his fishtrap, and he chews the plant and spits it on the bait. That will be sure to make the trap and the bait catch fish, just as Venus’ flytrap catches and digests the insects which alight on it.[501] {p145} The Kei islanders think that certain creepers which adhere firmly to the trunks of trees prevent voyagers at sea from being wafted hither and thither at the mercy of the wind and the waves; the adhesive power of the plants enables the mariners to go straight to their destination.[502] It is a Galelareese belief that if you eat a fruit which has fallen to the ground, you will yourself contract a disposition to stumble and fall; and that if you partake of something which has been forgotten (such as a sweet potato left in the pot or a banana in the fire), you will become forgetful.[503] The Galelareese are also of opinion that if a woman were to consume two bananas growing from a single head she would give birth to twins.[504] The Guarani Indians of South America thought that a woman would become a mother of twins if she ate a double grain of millet.[505] In Vedic times a curious application of this principle supplied a charm by which a banished prince might be restored to his kingdom. He had to eat food cooked on a fire which was fed with wood which had grown out of the stump of a tree which had been cut down. The recuperative power manifested by such a tree would in due course be communicated through the fire to the food, and so to the prince, who ate the food which was cooked on the fire which was fed with the wood which grew out of the tree.[506] Among the Lkuñgen Indians of Vancouver Island an infallible means of making your hair grow long is to rub it with fish oil and the pulverised fruit of a particular kind of poplar (_Populus trichocarpa_). As the fruit grows a long way up the tree, it cannot fail to make your hair grow long too.[507] At Allumba, in Central Australia, there is a tree to {p146} which the sun, in the shape of a woman, is said to have travelled from the east. The natives believe that if the tree were destroyed, they would all be burned up; and that were any man to kill and eat an opossum from this tree, the food would burn up all his inward parts so that he would die.[508] The Sundanese of the Indian Archipelago regard certain kinds of wood as unsuitable for use in house-building, especially such trees as have prickles or thorns on their trunks. They think that the life of people who lived in a house made of such timber would be thorny and full of trouble. Again, if a house is built of trees that have fallen, or lost their leaves through age, the inmates would die soon or would be hard put to it to earn their bread. Again, wood from a house that has been burnt down should never be used in building, for it would cause a fire to break out in the new house.[509] In Java some people would not build a house with the wood of a tree that has been uprooted by a storm, lest the house should fall down in like manner; and they take care not to construct the upright and the horizontal parts (the standing and lying parts, as they call them) of the edifice out of the same tree. The reason for this precaution is a belief that if the standing and lying woodwork was made out of the same tree, the inmates of the house would constantly suffer from ill health; no sooner had one of them got up from a bed of sickness than another would have to lie down on it; and so it would go on, one up and another down, perpetually.[510] Before Cherokee braves went forth to war the medicine-man used to give each man a small charmed root which made him absolutely invulnerable. On the eve of battle the warrior bathed in a running stream, chewed a portion of the root and spat the juice on his body in order that the bullets might slide from his skin like the drops of water. Some of my readers perhaps doubt whether this really made the men bomb-proof. There is a barren and paralysing spirit of scepticism abroad at {p147} the present day which is most deplorable. However, the efficacy of this particular charm was proved in the Civil War, for three hundred Cherokees served in the army of the South; and they were never, or hardly ever, wounded in action.[511] Near Charlotte Waters, in Central Australia, there is a tree which sprang up to mark the spot where a blind man died. It is called the Blind Tree by the natives, who think that if it were cut down all the people of the neighbourhood would become blind. A man who wishes to deprive his enemy of sight need only go to the tree by himself and rub it, muttering his wish and exhorting the magic virtue to go forth and do its baleful work.[512]

[Sidenote: Homoeopathic magic of the dead.

Homoeopathic magic of the dead employed by burglars for the purpose of concealment.]

In this last example the infectious quality, though it emanates directly from a tree, is derived originally from a man—namely, the blind man—who was buried at the place where the tree grew. Similarly, the Central Australians believe that a certain group of stones at Undiara are the petrified boils of an old man who long ago plucked them from his body and left them there; hence any man who wishes to infect his enemy with boils will go to these stones and throw miniature spears at them, taking care that the points of the spears strike the stones. Then the spears are picked up, and thrown one by one in the direction of the person whom it is intended to injure. The spears carry with them the magic virtue from the stones, and the result is an eruption of painful boils on the body of the victim. Sometimes a whole group of people can be afflicted in this way by a skilful magician.[513] These examples introduce us to a fruitful branch of homoeopathic magic, namely to that department of it which works by means of the dead; for just as the dead can neither see nor hear nor speak, so you may on homoeopathic principles render people blind, deaf, and dumb by the use of dead men’s bones or anything else that is tainted by the infection of death. Thus among the Galelareese, when a young man goes a-wooing at night, he takes a little earth from a grave and strews it on the {p148} roof of his sweetheart’s house just above the place where her parents sleep. This, he fancies, will prevent them from waking while he converses with his beloved, since the earth from the grave will make them sleep as sound as the dead.[514] Burglars in all ages and many lands have been patrons of this species of magic, which is very useful to them in the exercise of their profession. Thus a South Slavonian housebreaker sometimes begins operations by throwing a dead man’s bone over the house, saying, with pungent sarcasm, “As this bone may waken, so may these people waken”; after that not a soul in the house can keep his or her eyes open.[515] Similarly, in Java the burglar takes earth from a grave and sprinkles it round the house which he intends to rob; this throws the inmates into a deep sleep.[516] With the same intention a Hindoo will strew ashes from a pyre at the door of the house;[517] Indians of Peru scatter the dust of dead men’s bones;[518] and Ruthenian burglars remove the marrow from a human shin-bone, pour tallow into it, and having kindled the tallow, march thrice round the house with this candle burning, which causes the inmates to sleep a death-like sleep. Or the Ruthenian will make a flute out of a human leg-bone and play upon it; whereupon all persons within hearing are overcome with drowsiness.[519] The Indians of Mexico employed for this maleficent purpose the left fore-arm of a woman who had died in giving birth to her first child; but the arm had to be stolen. With it they beat the ground before they entered the house which they designed to plunder; this caused every one in the house to lose all power of speech and motion; they were as dead, hearing and seeing everything, but perfectly powerless; some of them, however, really slept and even snored.[520] In Europe similar properties were {p149} ascribed to the Hand of Glory, which was the dried and pickled hand of a man who had been hanged. If a candle made of the fat of a malefactor who had also died on the gallows was lighted and placed in the Hand of Glory as in a candlestick, it rendered motionless all persons to whom it was presented; they could not stir a finger any more than if they were dead.[521] Sometimes the dead man’s hand is itself the candle, or rather bunch of candles, all its withered fingers being set on fire; but should any member of the household be awake, one of the fingers will not kindle. Such nefarious lights can only be extinguished with milk.[522] Often it is prescribed that the thief’s candle should be made of the finger of a new-born or, still better, unborn child; sometimes it is thought needful that the thief should have one such candle for every person in the house, for if he has one candle too little somebody in the house will wake and catch him. Once these tapers begin to burn, there is nothing but milk that will put them out. In the seventeenth century robbers used to murder pregnant women in order thus to extract candles from their wombs.[523] An ancient Greek robber or burglar thought he could silence and put to flight the fiercest watchdogs by carrying with him a brand plucked from a funeral pyre.[524]

[Sidenote: Homoeopathic magic of the dead employed for various purposes.]