Balder the Beautiful, Volume I. - A Study in Magic and Religion: the Golden Bough, Part VII., The - Fire-Festivals of Europe and the Doctrine of the External Soul
Project Gutenberg's Balder The Beautiful, Vol. I., by Sir James George Frazer This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: Balder The Beautiful, Vol. I. A Study In Magic And Religion: The Golden Bough, Part VII., The Fire-Festivals Of Europe And The Doctrine Of The External Soul Author: Sir James George Frazer Release Date: May 4, 2004 [EBook #12261] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK BALDER THE BEAUTIFUL, VOL. I. *** Produced by Million Book Project, David King, and the Online Distributed Proofreading Team A STUDY IN MAGIC AND RELIGION THIRD EDITION PART VII BALDER THE BEAUTIFUL VOL. I THE FIRE-FESTIVALS OF EUROPE AND THE DOCTRINE OF THE EXTERNAL SOUL J.G. FRAZER, D.C.L., LL.D., Litt.D. FELLOW OF TRINITY COLLEGE, CAMBRIDGE PROFESSOR OF SOCIAL ANTHROPOLOGY IN THE UNIVERSITY OF LIVERPOOL. IN TWO VOLUMES VOL. I PREFACE In this concluding part ofThe Golden BoughIahevdsiucssdetheproblemwhighcsevistitittlethowheeol work.IfIamright,theGoldenBoughoverwhichtheKingoftheWood,Diana'spirestatAircia,keptwatch andwardwasnootherthanabranchofmisltetoegrowingonanoakwithinthesacredgrove;andasthe pluckingoftheboughwasanecessarypreludetotheslaughterofthepries,tIhavebeenledtoinstitutea parallel between the King of the Wood at Nemi and the Norse god Balder, who was worshipped in a sacred grovebesidethebeautfiulSogneifordofNorwayandwassaidtohavepeirshedbyastrokeofmistletoe, which alone of all things on earth or in heaven could wound him. On the theory here suggested both Balder andtheKingoftheWoodpersonfiiedinasensethesacredoakofourAryanforefathers,andbothhad depostiedtheirilvesorsoulsforsafetyintheparastiewhichsometimes,thoughrarel,yisfoundgrowingonan oakandbytheveryrairtyofitsappearanceexctiesthewonderandstimulatesthedevotionofignorantmen. ThoughIamnowlessthaneverdisposedtolayweightontheanalogybetweentheItailanpirestandthe Norsegod,Ihaveallowedtitostandbecausetifurnishesmewtihapretextfordiscussingnotonlythe generalquestionoftheexternalsoulinpopularsupersititon,butalsothefire-fesitvalsofEurope,sincefire playedapartbothinthemythofBalderandinthertiualoftheAriciangrove.ThusBaldertheBeauitfulinmy handsisltiltemorethanastalking-horsetocarrytwoheavypackl-oadsoffacts.AndwhatisrtueofBalder appilesequallytothepirestofNemihimsefl,thenominalheroofthelongtragedyofhumanfollyandsuffering whichhasunrolledtiselfbeforethereadersofthesevolumes,andonwhichthecurtainisnowabouttofall. He,too,forallthequaintgarbhewearsandthegravtiywtihwhichhestalksacrossthestage,ismerelya puppet,andiitstimetounmaskhimbeforelayinghimupinthebox. Todropmetapho,rwhlienominallyinvestigatingaparitcularproblemofancientmytholog,yIhavereallybeen discussingquestionsofmoregeneralinterestwhichconcernthegradualevolutionofhumanthoughtrfom savagerytocivliization.Theenquiryisbesetwithdfificultiesofmanykinds,fortherecordofman'smental developmentisevenmoreimperfectthantherecordofhisphysicaldevelopment,anditishardertoread,not onlybyreasonoftheincomparablymoresubtleandcomplexnatureofthesubjec,tbutbecausethereade'rs eyesareapttobedimmedbythickmistsofpassionandprejudice,whichcloudinafarlessdegreetheifelds ofcomparaitveanatomyandgeolog.yMyconrtibutiontothehistoryofthehumanmindconsistsofltiltemore thanaroughandpurelyprovisionalclassificaitonoffactsgatheredalmostenitrelyfromprintedsources.fI thereisonegeneralconclusionwhichseemstoemergefromthemassofparitculars,Iventuretothinkthatti istheessentialsimliartiyintheworkingofthelessdevelopedhumanmindamongallraces,which correspondstotheessenitalsimliairtyintheirbodilyframerevealedbycomparaitveanatomy.Butwhilethis generalmentalsimilairtymay,Ibeileve,betakenasestabilshed,wemustalwaysbeonourguardagainst rtacingtotiamultitudeofparitcularresemblanceswhichmaybeandotfenareduetosimplediffusion,since nothingismorecertainthanthatthevairousracesofmenhaveborrowedrfomeachothermanyoftheirarts andcratfs,theirideas,customs,andinsittuitons.Tosfitouttheelementsofculturewhicharacehas independentlyevolvedandtodistinguishthemaccuratelyrfomthosewhichithasdeirvedrfomotherracesis ataskofextremedifficultyanddeilcacy,whichpromisestooccupystudentsofmanforalongtimetocome; indeed so complex are the facts and so imperfect in most cases is the historical record that it may be doubtedwhetherinregardtomanyofthelowerracesweshalleverarriveatmorethanprobableconjectures. SincethelasteditionofThe Golden Boughwas published some thirteen years ago, I have seen reason to changemyviewsonseveralmattersdiscussedinthisconcludingpartofthework,andthoughIhavecalled attenitontothesechangesinthetexti,tmaybewellforthesakeofclearnesstorecapitulatethemhere. Inthefirstplace,theargumentsofDr.EdwardWestermarckhavesatisifedmethatthesolartheoryofthe Europeanifre-festivals,whichIacceptedrfomW.Mannhardt,isverysilghlty,fiatal,lsupportedbythe evidenceandisprobablyerroneous.ThertueexplanationofthefesitvalsInowbeilevetobetheone advocatedbyD.rWestermarckhimself,namelythattheyarepurificatoryininteniton,theifrebeingdesigned not,asIformelryheld,toreinforcethesun'slightandheatbysympatheitcmagic,butmerelytoburnorrepel thenoxiousthings,whetherconceivedasmaterialorspitirua,lwhichthreatentheilfeofman,ofanimals,and ofplants.Thisaspectofthefire-fesitvalshadnotwhollyescapedmeinformerediitons;Ipointedtiout explicilt,ybut,biassedperhapsbythegreatauthotiryofMannhardt,Itreateditassecondaryandsubordinate insteadofpirmaryanddominant.OutofdeferencetoMannhard,tforwhoseworkIentertainthehighest respect,andbecausetheevidenceforthepurificatorytheoryoftheifresisperhapsnotqutieconclusive,I haveinthisediitonrepeatedandevenreinforcedtheargumentsforthesolartheoryofthefesitvals,sothat the reader may see for himself what can be said on both sides of the question and may draw his own conclusion;butformypartIcannotbutthinkthattheargumentsforthepurificatorytheoryfaroutweighthe argumentsforthesolartheor.yD.rWestermarckbasedhisciritcismslargelyonhisownobservationsofthe Mohammedanfire-festivalsofMorocco,whichpresentaremarkableresemblancetothoseofChirstian Europe,thoughthereseemsnoreasontoassumethathereinAfircahasborrowedrfomEuropeorEurope fromArfica.SofarasEuropeisconcerned,theevidencetendssrtonglytoshewthatthegrandevilwhichthe festivalsaimedatcombaitngwaswtichcraft,andthattheywereconceivedtoattaintheirendbyactually burningthewtiches,whethervisibleorinvisible,inthelfames.fIthatwasso,thewideprevalenceandthe immensepopularityotfheifre-fesitvalsprovidesuswithameasureforestimatingtheextentoftheholdwhich thebeliefinwitchcratfhadontheEuropeanmindbeforetheirseofChristianityorratherofrationailsm;for Chirstianity,bothCathoilcandProtestant,acceptedtheoldbeilefandenforceditintheoldwaybythefaggot andthestake.ItwasnotuntlihumanreasonatlastawokeatferthelongslumberoftheMiddleAgesthatthis dreadfulobsessiongraduallypassedawaylikeadarkcloudrfomtheintellectualhorizonofEurope. Yetweshoulddeceiveourselvesfiweimaginedthatthebeliefinwtichcraitfsevennowdeadinthemassof thepeople;ontheconrtarythereisampleevidencetoshowthatitonlyhibernatesunderthechliilnginfluence ofrationailsm,andthattiwouldstartintoacitveilfefithatinfluencewereeverseirouslyrelaxed.Thetruth seemstobethattothisdaythepeasantremainsapaganandsavageathear;thiscivilizationismerelyathin veneerwhichthehardknocksoflifesoonabrade,exposingthesoildcoreofpaganismandsavagerybelow. Thedangercreatedbyabottomlesslayerofignoranceandsuperstiitonunderthecrustofcivilizedsocietyis lessened,notonlybythenaturaltorpidtiyandineritaofthebucolicmind,butalsobytheprogressive decreaseoftheruralascomparedwiththeurbanpopulaitoninmodernstates;forIbeileveitwillbefound thatthearitsanswhocongregateintownsarefarlessretentiveofprimitivemodesofthoughtthantheirrustic brethren.Ineveryagecitieshavebeenthecenrtesandasitwerethelighthousesrfomwhichideasradiate intothesurroundingdarkness,kindledbythefircitonofmindwithmindinthecrowdedhauntsofmen;anditis natural that at these beacons of intellectual light all should partake in some measure of the general illumination.Nodoubtthementaflermentandunrestofgreatctiieshavetheirdarkaswellastheirbirghtside; but among the evils to be apprehended from them the chances of a pagan revival need hardly be reckoned. AnotherpointonwhichIhavechangedmymindisthenatureotfhegreatAryangodwhomtheRomanscalled JuptierandtheGreeksZeus.WhereasIformelryarguedthathewaspirmairlyapersoniifcaitonofthesacred oakandonlyinthesecondplaceapersonfiicaitonofthethunderingsk,yInowinverttheorderofhisdivine funcitonsandbeilevethathewasasky-godbeforehecametobeassociatedwtihtheoak.Infact,Irevertto thetraditionalviewofJupiter,recantmyheres,yandamgatheredilkealostsheepintothefoldof mythologicalorthodox.yThegoodshepherdwhohasbroughtmebackismyfriendMr.W.WardeFowle.rHe hasremovedthestoneoverwhichIstumbledinthewlidernessbyexplaininginasimpleandnaturalwayhow agodofthethundeirngskymighteasilycometobeatferwardsassociatedwtihtheoak.Theexplanaiton turnsonthegreatfrequencywtihwhich,asstatisticsprove,theoakisstruckbylightningbeyondanyother treeofthewoodinEurope.Toourrudeforefathers,whodwetlinthegloomydepthsoftheprimaevalfores,tit mightwellseemthattherivenandblackenedoaksmustindeedbefavouirtesofthesky-god,whosootfen descendedonthemrfomthemurkycloudinaflashofilghtningandacrashotfhunder. ThischangeofviewastothegreatAryangodnecessarliyaffectsmyinterpretationoftheKingoftheWood, thepirestofDianaatAircia,ifImaytakethatdiscardedpuppetoutoftheboxagainforamoment.Onmy theorythepriestrepresentedJuptierintheflesh,andaccordingl,yifJupiterwaspirmairlyasky-god,hispriest cannothavebeenamereincarnationofthesacredoak,butmus,tilkethedeitywhosecommissionhebore, havebeeninvestedintheimaginationofhisworshipperswiththepowerofovercastingtheheavenwtih cloudsandeilciitngstormsofthunderandrainrfomthecelestialvaul.tThearttibutionofweather-making powerstokingsorpriestsisverycommoninprimtiivesociety,andisindeedoneoftheprincipalleversby whichsuchpersonagesraisethemselvestoapositionofsupeirortiyabovetheirfellows.Thereisthereforeno improbablitiyinthesupposiitonthatasarepresentaitveofJuptierthepirestofDianaenjoyedthisreputation, thoughpostiiveevidenceoftiappearstobelacking. Lastl,yinthepresenteditionIhaveshewnsomegroundsforthinkingthattheGoldenBoughtise,florin commonparlancethemisltetoeontheoak,wassupposedtohavedroppedfromtheskyuponthetreeina flashoflightningandthereforetocontainwithinitsefltheseedofcelestialfire,asortofsmouldering thunderbotl.Thisviewofthepirestandoftheboughwhichheguardedattheperliofhislfiehasthe advantage of accounting for the importance which the sanctuary at Nemi acquired and the treasure which it amassedthroughtheoffeirngsofthefatihfu;lfortheshrinewouldseemtohavebeentoancientwhatLoreto hasbeentomodernItaly,aplaceofpilgirmage,wherepirncesandnoblesaswellascommonerspoured weatlhintothecoffersofDianainhergreenrecessamongtheAlbanhills,justasinmodernitmeskingsand queensviedwitheachotherinenrichingtheblackVirginwhorfomherHolyHouseonthehillsideatLoreto looksoutontheblueAdiraitcandthepurpleApennines.Suchpiousprodigailtybecomesmoreintelilgibleif thegreatestofthegodswasindeedbelievedtodwellinhumanshapewithhiswfieamongthewoodsof Nemi. ThesearetheprincipalpointsonwhichIhavealteredmyopinionsincethelastedtiionofmybookwas published.Themereadmissionofsuchchangesmaysuiffcetoindicatethedoubtanduncertaintywhich attendenquiiresofthisnature.Thewholefabircofancientmythologyissoforeigntoourmodernwaysof thought,andtheevidenceconcerningtiisforthemostpartsofragmentary,obscure,andconfilcitngthatinour attemptstopiecetogetherandinterpretitwecanhardlyhopetoreachconclusionsthatwlilcompletelysaitsfy etiherourselvesorothers.Inthisasinotherbranchesofstudytiisthefateoftheoirestobewashedawayilke children'scasltesofsandbytheirsingitdeofknowledge,andIamnotsopresumptuousastoexpector desireformineanexempitonfromthecommonlo.tIholdthemallverylighltyandhaveusedthemchielfyas convenientpegsonwhichtohangmycollecitonsoffacts.ForIbelievethat,whiletheoriesaretranstiory,a record of facts has a permanent value, and that as a chronicle of ancient customs and beliefs my book may retainitsuitiltywhenmytheoiresareasobsoleteasthecustomsandbeilefsthemselvesdeservetobe. Icannotdismisswtihoutsomenaturalregretataskwhichhasoccupiedandamusedmeatintervalsformany years.ButtheregretistemperedbythankfulnessandhopeI.amthankfulthatIhavebeenabletoconcludeat leastonechapteroftheworkIprojectedalongitmeago.IamhopefulthatImaynotnowbetakingaifnal leaveofmyindulgentreaders,buttha,tasIamsensibleoftillteabatementinmybodliysrtengthandofnone inmyardourforstudy,theywllibearwithmeyetawhileifIshouldattempttoentertainthemwtihrfesh subjectsoflaughterandtearsdrawnfromthecomedyandthetragedyofman'sendlessquestatfer happiness and truth. J.G. FRAZER. CAMBRIDGE, 17th October1913. CONTENTS PREFACE,Pp.v-xii CHAPTER.I—BETWEENHEAVENANDEARTH,Pp.1-21 § 1.Not to touch the Earth, pp. 1-18.—oBnedloGehtdnaiaicArfostieThepr1ugh,sq.;sacred kings and priestsforbiddentotouchthegroundwiththeirfee,t2-4;certain persons on certain occasions forbidden to touchthegroundwtihtheirfee,t4-6;sacredpersonsarappltnehtyhguototebarchdgeriouysteamwiths virtuewhichwillruntowasteorexplodebycontactwtihtheground,6sq.;things as well as persons charged wtihthemysteirousvirtueofhoilnessortabooandthereforekeptrfomcontactwiththeground,7;foavlseitf thewlidmango,whichisnotallowedtotouchtheearth,7-11;rescaerdboejtcothhtiwtcaehtfptkesntcomro ground, 11sq.;sacred food not allowed to touch the earth, 13sq.;lpminemeigamlacedemsieatsrndhgthtuo tolosetheirvirtuebycontactwtihtheground,14sq;.serpents' eggs or snake stones, 15sq;.medicinal plants,wate,retc,.notallowedtotouchtheearth,17sq. § 2.Not to see the Sun, pp. 18-21.—nnssoerpedcrSa8-20n,1esuethoesdetllwotoa;tabooed persons not allowed to see the sun, 20;,erife02ddbiorfseotenpersonscertainsq;.the story of Prince Sunless, 21. CHAPTERI.I—THESECLUSIONOFGIRLSATPUBERTY,Pp.22-100 § 1.rislfoGoinlcsuinArtyPubeatacirefS, pp. 22-32.—Girls at puberty forbidden to touch the ground and see the sun, 22;rlsfgiuberatpomgnytaZlutehkndausteddrin2,sebir2siluoonecs;among the A-Kamba of BiritshEastAfirca,23;among the Baganda of Central Africa, 23sq;.among the tribes of the Tanganyika plateau, 24sq.;amongthertbiseofrBtihisntCelrariAf,ac52sq;.astlormecfninewithtedociaasseluratsba ofchasittyinmanyrtibes,26-28;seclusion of girls at puberty among the tribes about Lake Nyassa and on the Zambes,i28sq;.among the Thonga of Delagoa Bay, 29sq.;gnomehtfaCerfafAirac,03tribesofSouthsq.; amongtheBavilioftheLowerCongo,31sq. § 2.GirlofsionecluSd,anewNwNeelIrytrenitasbuPonesiaadnIdnGiuen,a, pp. 32-36.—Seclusion of girls at puberty in New Ireland, 32-34 i;eNnuGwIseinol3s,ndla5,Boinea,Cerneoadnar,mCratehsq. § 3.tiarsIserrotSsNodhertndlaansrislatoinfoGintheTPubertysulceSlaaisurtnrA, pp. 36-41. —3,s6Tg,reorStsitraptaslrigfonoiabuManityerublusiSecsq.i;n Northern Australia, 37-39;in the islands ofTorresSrtatis,39-41. § 4.reciartNoAmhnsiafoehtdnIaytgnomlrsfiGburetaPSeconolusi, pp. 41-55.—ionofgSeclustaslri pubertyamongtheIndiansofCafilornia,41-43;among the Indians of Washington State, 43;among the Nootka Indians of Vancouver Island, 43sq;.omgntehaiandonsaiHIdaneerahChtfuQeesIoltt,s4aldn4sq.; amongtheTilngtiIndiansofAlaska,45sq;.among the Tsetsaut and Bella Coola Indians of British Columbia, 46sq;.aidnIhenniTehtgonam74ai,ulbmhCoitisfBrnsosq.;among the Tinneh Indians of Alaska, 48sq.; amongtheThompsonIndiansofBiritshColumbia,49-52;52,tirBhsiuloCaibmIndooetofiansnogmaiLllhte sq.;among the Shuswap Indians of British Columbia, 53sq.;among the Delaware and Cheyenne Indians, 54 sq;.among the Esquimaux, 55sq. § 5.irGofniousclSemaytrebuPtaslnoghtenIidnasofSouthAmerica, pp. 56-68.—Seclusion of girls at pubertyamongtheGuaranis,Chiirguanos,andLenguaIndians,56sq.;among the Yuracares of Bolivia, 57 sq.;among the Indians of the Gran Chaco, 58sq.;95li,rBzaofiansIndthegnomasq.;among the Indians of Guiana, 60sq.;16s,mehtgntnahtiwgirlsandstingiebtanighte;andntssaswaspgemoynuhtaniwsginngti aninitiatoryrtie,61-63;itgnsahtiwniotstnnmeginmewodanartcreorehlahtmprovetheircharortodeenr them invulnerable, 63sq.;atinebesthcasecuhnispalyalinigorsawgnignitsrogofatestoi,nntoruficita courage and endurance, 65sq.;ioatanplirnfcontybdemitaebehfgingoamonrlseaBghtsfoinavhethitexsOirnocotoridthemofademon,66-68;of puberty in a girl regarded as wounds inflicted on her bysymptoms a demon, 68. § 6.of Girls at Puberty in India and CambodiaSeclusion , pp. 68-70.—gonslatupebtrymaSeclusionofgir the Hindoos, 68;in Southern India, 68-70;in Cambodia, 70. § 7.taslriGytrebuPluecSfoonsit-laseinoFkl, pp. 70-76.—ghminotlirowhtfogehtshyroDaniseehttes sun, 70-72;thesue7n,2setnotghmiowhlrigehtfoyroestolesTyr;iesofthemaidhwomredorGnkeerots might not see the sun, 72sq.;zihggelaniriKd,en37yofstoraeaDanstpdniellralaneicnakeerGtsq.; impregnaitonofwomenbythesuninlegends,74sq;.fotmosuctsgaeatwftheliehoemenbriarminscerat can be impregnated by the sun, 75;57eomno,enbythnofwomoitangerpmiehtinfieelbsq. § 8.staiGlrreytPbunoisfoSehulcefnstorRsoea, pp. 76-100.—Thlrstasiluecsgifoonnosaereehtrofpubertyisthedreadofmensrtuousblood,76;dread and seclusion of menstruous women among the aboriginesofAusrtalia,76-78;rrToSesninals,sdiartIstea,GaleNewGuinuSamrt,aal,nad87sq;.among the tirbesofSouthAfirca,79sq.;oseeCfartnnalEadAsticfr8a,-028ongamtribthe;among the tribes of West Arfica,82;,82gendblenidarAsuooolbenmrustberitodneecacsluifnulpowerfsq.;dread and seclusion of menstruous women among the Jews and in Syria, 83sq.;in India, 84sq.i;n Annam, 85;among the Indians of Central and South America, 85sq.;among the Indians of North America, 87-94;among the Creek, Choctaw, Omaha and Cheyenne Indians, 88sq;.nsondiaheIngtulbmhoCtisifrB,ai98omasq;.among the Chippeway Indians, 90sq.;among the Tinneh or Déné Indians, 91;eiraCrrna,snIid9491-amethgon;sfourellarsimi seclusionenjoinedonmensrtuouswomeninancientHindoo,Persian,andHebrewcodes,94-96; superstitionsastomenstruouswomeninancientandmodernEurope,96sq;.thsfonoitnetnieecluding menstruouswomenistoneutrailzethedangerousinlfuenceswhicharethoughttoemanaterfomtheminthat condition, 97;suspension between heaven and earth, 97;tfoselurraliimshettosiepleexplanationapehsma seclusionobservedbydivinekingsandpirests,97-99;nebwteensuepsnoiendybstyattaimmortaliseiiforots heaven and earth, 99sq. CHAPTERIII.—THEMYTHOFBALDER,Pp.101-105 HowBalder,thegoodandbeaufitulgod,wasdonetodeathbyastrokeofmistletoe,101sq;.story of Balder in the olderEdda, 102sq;.01fa,Byro3sotybldtosaerldsucitammarGoxaS;Balder worshipped in Norway, 104;legendary death of Balder resembles the legendary death of Isfendiyar in the epic of Firdusi, 104sq.; the myth of Balder perhaps acted as a magical ceremony; the two main incidents of the myth, namely the puillngofthemisltetoeandtheburningofthegod,haveperhapstheircounterparitnpopularritual,105. CHAPTER IV.—THE FIRE FESTIVALS OF EUROPE, Pp. 106-327 § 1.The Lenten Fires, pp. 106-120.—European custom of kindling bonfires on certain days of the year, dancingroundtheml,eapingoverthem,andburningefifgiesintheflames,106;seasons of the year at which thebonifresarelti,106sq;.10,7aineBglnnserAedLentintheinsrifehtyadnuStnfbonoesirsq.;in the French department of the Ardennes, 109sq;. in Franche-Comté, 110sq.;in Auvergne, 111-113;French customofcarryingilghtedtorches(brandonshcroehttuoba)sldiefndadsartofertilizethemnotehfrits Sunday of Lent, 113-115;hefontSunirstfoLadyniGnetanymaertrusAnd511,aibifnosersq;."burning the wtich,"116;burning discs thrown into the air, 116sq.;ilhwndodleolrsleehwgninrub71,l1sq.;theoniresobfn ifrstSundayinLentinSwtizelrand,118sq.;ahetto911,irdsisctrhwonniburning;connexion of these fires with the custom of "carrying out Death," 119sq. § 2.The Easter Fires, 120-146.—mtousConeasErteagylohwenriftriesofkindlinniCtaohilcocnu Saturday,marvellousproperitesascirbedtotheembersoftheifre,121;21irf1e,tnitehadsubnrgyofJueffi; EasterifresinBavairaandtheAbruzz,i122;llasewercsifcratonsetEaedaaeratwretsnilatIB,yemoh,ia and Germany, 122-124;nwefireatEaster12,iathinarCin4;ntoccou'saeyerefhtmhcriKsamohT consecrationofifreandwaterbytheCatholicChurchatEaster,124sq;.the new fire on Easter Saturday at Florence, 126sq;.the new fire and the burning of Judas on Easter Saturday in Mexico and South America, 127sq.;wiferohteenuhChcrniyehtatSdaurEanerstsulaJreetaclrhSepuolyheHoft0138-12,em;the new ifreandtheburningofJudasonEasterSaturdayinGreece,130sq.;taerifmeldnaCArniasa,nimethenew 131;ttastEaJofasudaborylbareperfpaganirelicsoms,311ehnrieweftheandingburnsq;.hetateirfnwe summersolsitceamongtheIncasofPeru,132;het,ocixeMweNdncoaMexiofiansIwdinfteehnomgneraIroquois, and the Esquimaux, 132-134;lihian,hetwaSa,ignomniadaWnewfirefAirofac,othdinartserp 134-136;new fires among the Todas and Nagas of India, 136;new fire in China and Japan, 137sq;.erwiefnin ancient Greece and Rome, 138;Cdlstletgnoehd,an391foelIrerawifenamoe'enllowtHa;eronhtenwife first of September among the Russian peasants, 139;of the new fire probably common to manythe rite peoplesoftheMediterraneanareabeforetheirseofChirsitanity,139sq.;the pagan character of the Easter ifremanfiestfromthesuperstitionsassociatedwtihti,suchasthebeliefthatthefirefertiilzesthefieldsand protectshousesfromconflagraitonandsickness,140sq.;alre,dnMnitsnütg,hedeOlurnbetsaEehserifrt HarzMountains,andtheAtlmark,141-143;Easter fires and the burning of Judas or the Easter Man in Bavaria, 143sq;.Easter fires and "thunder poles" in Baden, 145;stEaesirferlloHnidnadnaen,Swed145 sq.;the burning of Judas in Bohemia, 146. § 3.The Beltane Fires, pp. 146-160.—The Beltane fires on the first of May in the Highlands of Scotland, 146-154;cdnsekarifaseelBnetandahet,41-6crailensmaRnhoJretyerhtOcfoaytpoicsirsed,ihtaneBelthenof 149;Beltane fires and cakes in Perthshire, 150-153;oubnrtehstofScotlandtehtniae-htrontaelBesirfne witches, 153sq;.154des,beirehHniteksenaerifnasacdltBe;ltanBe5175-15,esalWinsekacdnaserife;in theIsleofMantoburnthewtiches,157;eg,hiirn5s7ha1mnittNo;iinreIdnal51,51-7f9;res on the Eve of May Day in Sweden, 159;iurntobwitcthe195eh,susAndnaairtynoxaSsq. § 4.The Midsummer Fires, pp. 160-219.—eeporuEnislavitEvrmeumdsMisiertasaeTehgfire-fessonfororMidsummerDay,whichthechurchhasdedicatedtoS.tJohntheBapitst,160sq.;the bonfires, the torches, andtheburningwheelsofthefesitva,l161;amohT2aliv16,remtsefiMemusdonofthescriptiyeres'dsiKcrmh sq.;th171-3,16manyGersiniferemrsdmueiM;wonndzodonleKoaltlreillheh6w1g,neilnlreubsoMeht3 sq;.616,164-merdsumMiraaiBvasniifer;in Swabia, 166sqi;.n Baden, 167-169;in Alsace, Lorraine, the Efie,ltheHarzdisrtict,andThuirngia,169;ummeMidsifrserdnikdeltbyfhectriniofowoo,d196sq.;driving awaythewtichesanddemons,170;diusMagniracs,aiselSiniesirfermm107witches,waythesq;. MidsummerfiresinDenmarkandNorwa,ykeepingoffthewitches,171;Min,deweS721remmusdniserif; MidsummerfiresinSwitzerlandandAustira,172sq;.in Bohemia, 173-175;sia,andMonvirainaieliSA,artsu thedistirctofCracow,175;among the Slavs of Russia, 176;siaPrusinasaauiniLhtnadpaetoroitcgannsait witchcratf,thunder,hali,andcattledisease,176sq;.i,awheelikdnisybteldevolhernofutionnresuMarefieth 177;771suR,aisttLeofsgonethifersmasdmuemrMisq.;among the South Slavs, 178;among the Magyars, 178sq.;among the Esthonians, 179sq.;among the Finns and Cheremiss of Russia, 180sq.;in France, 181-194;fermeum,alivstno2te1u8ssdiMehtBos;serifretirBnihetmmsuidM,18tany53-18;in Normandy, theBrotherhoodoftheGreenWoflatJumièges,185sq;.Midsummer fires in Picardy, 187sq;.in Beauce and Perche, 188;t,af881itwcrchagatsnicetonoitaprresefith;the Midsummer fires in the Ardennes, the Vosges, and the Jura, 188sq.;in Franche-Comté, 189 i;n Berry and other parts of Central France, 189sq;.intioP,uo 190sq.i;n the departments of Vienne and Deux-Sèvres and in the provinces of Saintonge and Aunis, 191 sq.i;n Southern France, 192sq.;orevcn,e139eandwaterinPsefavitfolrifMsuidermmsq;.Midsummer fires in Belgium, 194-196;in England, 196-200;ot'wS196oLdnno,riseinmmsuferhetidMoitpfonedsircssq.; JohnAubreyontheMidsummerifres,197;nd,erlaCumbinriserefusmmMdiNorthumberland,nadoYkrhsri,e 197sq.;919,re,tshinshiDevonader,awlloCnriHenforehsdr,erimoSesresq.;in Wales and the Isle of Man, 200sq;.in Ireland, 201-205;enirvEmuemiMsd5,20landIrewylslleohtodnoesrteorsq;.rifremmusdiMnies Scotland, 206sq;.ividdnaserifrmeumdsMise,zArohtenadainnSponinati820sq.;Midsummer fires in Corsica and Sardinia, 209;tehArbni02,izzu9sq.i;lyciSin021,;itl,anaM201sq;.in Greece and the Greek islands, 211sq.;in Macedonia and Albania, 212;in South America, 212sq.;among the Mohammedans of MoroccoandAlgeira,213-216;wtasfosewreasllatheMfseitavdiusmmreAthicfrinlorNsesetirocairpm fire, 216;ralimislavitsefrefifoatwndareateNweYrainNorthAfrica,712sq;.the duplication of the festival probablyduetoaconilfctbetweenthesolarcalendaroftheRomansandthelunarcalendaroftheArabs,218 sg;.torigin,219.neltyfoBreebrMinocoracoarppmmusfreitselavMdieh § 5.The Autumn Fires, pp. 220-222.—Augein220ust,vilaeFtsfrisfo;ontifogfire""livinhterfciamedby wood, 220 f;tfoNehetsalpse,22-022.2ermbteepSofhhtaNdnairpaCtaheVoftityativegitehnnoriig § 6.The Halloween Fires, pp. 222-246.—hiWtleMhefonoitaloseht,esicstmmrediusitavfseplielimservsob theCetlsappeartohavedividedtheiryear,withoutregardtothesolstices,bytheitmeswhentheydrovetheir catltetoandfromthesummerpastureontheifrstofMayandthelastofOctober(Hallowe'en),222-224;the twogreatCetlicfesitvalsofBeltane(MayDay)andHallowe'en(thelastofOctober),224;Hallowe'en seems tohavemarkedthebeginningoftheCeitlcyear,224sq;.witaasethfoaliveftsdannataoiivinofdsonsea dead, 225sq;.822,226-owllene'esataHlteloobgoblinssandhoeiriaf;olietCanicintdnuoceniirvtiatsHallowe'en, 228sq;.Hallowe'en bonfires in the Highlands of Scotland, 229-232;oaHllnefwo'einiresantBuch burn the witches, 232sq;.maaeBrethnien332,sdnalhgiHrcorpwithtoressionsaHllwo'ehcseatsq;.
divinaitonatHallowe'enintheHighlandsandLowlandsofScoltand,234-239;e'owfenesirnillaHaWel,s omensdrawnfromstonescastintotheifres,239sq;.vidiine'ens,24W0alenoaanitllwotaHsq.;divination at Hallowe'eninrIeland,241-243;ne'ewollaH432fon,MaddivinafiresanhtesIelitnoinsq.;sene'erifaHwoll anddivinaitoninLancashire,244sq;.nihcramlthwigcedhtig542naldsetoekpeoffthewitches,;divination at Hallowe'eninNorthumbelrand,245;254nce,Frasinfirene'ewollaHsq. § 7.The Midwinter Fires, pp. 246-269.—foalivn,suethtaehdlotsefnehnfoanituntaoitheconhristmasC 246;teMigthterdwineheolYluifer,427Mhesuidermmonbnuocprettratfo;the Yule log in Germany, 247-249; in Switzerland, 249;in Belgium, 249 i;n France, 249-255;FrsupenchtioiretssotsnaulYhet2g,loe05;the YulelogatMarselilesandinPeirgord,250sq.i;n Berry, 251sq.;irttdnBydamrna252any,iNonsq;.in the Ardennes, 253sq.;in the Vosges, 254;in Franche-Comté, 254sq.;the Yule log and Yule candle in England, 255-258;the Yule log in the north of England and Yorkshire, 256sq;.in Lincolnshire, Warwickshire, Shropshire, and Herefordshire, 257sq;.in Wales, 258;in Servia, 258-262;among the Servians of Slavonia, 262sq.;among the Servians of Dalmatia, Herzegovina, and Montenegro, 263sq.;in Albania, 264;ahtfielteb theYulelogprotectsagainstifreandilghtning,264sq.;public fire-festivals at Midwinter, 265-269;Cishrastm bonfireatSchweinainThuirngia,265sq.;sniiferamdnNrohrisCbontmas2y,66;bonfires on St. Thomas's Day in the Isle of Man, 266;the "Burning of the Clavie" at Burghead on the last day of December, 266-268; Chirstmasprocessionwtihburningtar-barrelsatLerwick,268sq. § 8.f-riehTeeNde, pp. 269-300.—eldnondrif-ikeedNeacisncotuosdberioedpfixtatdnasestrisdofson calamti,y269;intheMiddleAghteendef-rieeheondthfsieaseddnnwotot270tnhtxeeru,yectnsq.;mode of kindilngtheneed-ifrebythefrictionofwood,271sq.;hteneinCentred-fireyn,aptrlaGreamutboalyarulic Hildesheim, 272sq.;the need-fire in the Mark, 273 i;n Mecklenburg, 274sq;.in Hanover, 275sq;.in the Harz Mountains, 276sq;.in Brunswick, 277sq;.ielisniSdBoaana,27h8emisq.;in Switzerland, 279sq;.in SwedenandNorwa,y280;among the Slavonic peoples, 281-286;in Russia and Poland, 281sq;.in Slavonia, 282 i;n Servia, 282-284 i;86-2842Bn,airaglu;in Bosnia and Herzegovina, 286;in England, 286-289 i;n Yorkshire, 286-288;umthorNin882,dnalrebsq;.in Scotland, 289-297;nis'aMtrfoiitccantouhtne Highlands, 289;need-fithell,829erinuMsq.i;nsenhtiaC-2902s,92;Setartns'aawtrntoccouenefth-deGW. fire, 292sq.;Alexander Carmichael's account, 293-295;the need-fire in Aberdeenshire, 296;in Perthshire, 296sqi;.rInnale97d,2;ee-dfonariferusethelanehwseriflfoicelmetiethytheindledbliraylkewersmi fricitonofwood,297sq;.dlekinnnotecaf-riendeahtfethtigalsinmareerifrehtoynafiniethethlibe neighbourhood, 298sqt;.he need-fire among the Iroquois of North America, 299sq. § 9.hTcrifeSaofaicemilannAtsyatolp-eeugaCaltta, pp. 300-327.—TscairifehbrutncalfinceofaEngland and Wales, 300sq.;nturbfoaecsirifsca3o0t1lannd,Sclsinimasq.;eabrotaknrtfubdrreniocal spell which has been cast on the herd, 302sq;.gninfoebactiwwinchhiheturbmdoeedppossuslainamiehd tobreakthespell,303-305;05lesr3,fctiwehhurnthealyoubehdnamieebiwctthginrnbuni;practice of burningcattleandsheepassacfiricesintheIsleofMan,305-307;by burning a bewitched animal you compel thewtichtoappear,307;magic sympathy between the witch and the bewitched animal, 308;ralimis sympathybetweenawere-woflandhisorherhumanshape,woundsinlfictedontheanimalarefetlbythe man or woman, 308;were-wolves in Europe, 308-310;in China, 310sq.;tngmoaheToradjasofCnertla Celebes, 311-313sq;.in the Egyptian Sudan, 313sq.;troetPin31,usni3hew-loewerroyftssq;.wleksiehcti were-wolvescantemporarilyrtansformthemselvesintoanimals,andwoundsinlfictedonthetransformed animalsappearonthepersonsofthewtiches,315sq.;hrtnafsroamitnoinstancesofsucwodansnidsun Scoltand,England,Ireland,France,andGermany,316-321;ecthnerbunfoeasoherdehctiwebgninrsaliman isetihertoburnthewtichherselforatalleventstocompelhertoappear,321sq;.thekreilnofaeosinrnburg bewitched things, 322sq.;uoydemussasasimilarlybybruingnailevaerpnsooswhlieenekasstiwhhc compel the witch to disclose herself, 323;anbwomreIndlatcwiinhaevastnruilaeenthheninetnedfotathte centur,y323sq.;dehctiweslaminabviedlaaednitsetimsomurieesb423623-bofngeiurbd,ne;calves killed and buried to save the rest of the herd, 326sq. CHAPTER V.—THE INTERPRETATION OF THE FIRE-FESTIVALS, Pp. 328-346 § 1.-eriFehlavitsefenginsaerOntlpp. 328-331.—r,fee-ivsthetirfhcaehtoslaeotGeneraalcnefoleresbm 328sq.;rasm,htetoehrhetarysuechn-aM.ahnntdrtahtugslsvatiesfheWybeno,detsegwoetfotnosanitpxal byDr.E.Westermarckthattheyarepuirficatory,329sq.;planoexnspatioewthtvisu,eylllcxemotuauthaernps 330sq. § 2.The Solar Theory of the Fire-festivals, pp. 331-341.—sravilaeftsri-ehefattythheorTrasmehcneustore a supply of sunshine, 331;fotehfseitavslwiththesolsti,sec133iocceenidncotwfosq.;attempt of the BushmentowarmuptheifreofSiriusinmidwinterbykindilngsitcks,332sq.;the burning wheels and discs ofthefire-fesitvalsmaybedirecitmtiaitonsofthesun,334;edlethsemiesuotdnikichlwhometisshweehte firebyfirctionmayalsobeanimitationofthesun,334-336;teulfniehdsetopuopersseafnriebohthwhicnceexert on the weather and vegetation may be thought to be due to an increase of solar heat produced by the ifres,336-338;tnamylaosbecattleandwomengzilitierfinevahotdesoppusareiresbonfthecihthwffceehearttibutedtoanincreaseofsolarheatproducedbythefires,338sq.;gilfogrotdethhetinryarcttuehsehcobacountryatthefesitvalsmaybeexplainedasanattempttodffiusethesun'sheat,339-341. § 3.hTryTcatorifiePuorheofyhetirFef-evitssla, pp. 341-346.—Theorytahthteifersfhetatlsvatieserapuirifcator,ybeingintendedtoburnupallharmfulthings,341;ificpurthetoftecffeveticurtsedroyrotaehfrise isotfenallegedbythepeoplewholightthem,andthereisnoreasontorejectthisexplanation,341sq.;the greatevliagainstwhichthefireatthefestivalsappearstobedirectediswtichcratf,342;ofrlisevethgonam whichthefire-festivalsaredeemedremediestheforemostiscaltte-disease,andcattle-diseaseisotfen supposedtobeaneffectofwitchcraf,t343sq.;aiagtn,bhefionsererauohtthgtoaverthail,t,ughdnre,ilhgntni andvairousmaladies,allofwhichareattirbutedtothemaleifcentartsofwtiches,344sq.;the burning wheels rolleddownhlilandtheburningdiscsthrownintotheairmaybeintendedtoburntheinvisiblewtiches,345 sq;.sytilitrefehtewvishitonsehtgnfosllepeerustlsniiderctlyfrombreakioppudesfotollothwuseofeirf wtiches,346;heefire-fonofthseesmtseitavsloryesdiciforattniitnecurtevitwohtehehteltyofheorpurtheon more probable, 346. [pg 1]ebr:ThNoter'soisnirtpedcseifebircsnarT[dinlosearesqunefotfecnuodns"tenodehicwh,stekcarbis"eraappearedintheoriginalbookinthemarginsoftheparagraphfollowingthe"sidenote."Footnoteswere originallyatthebottomsofthepirntedpages.] CHAPTER I BETWEEN HEAVEN AND EARTH § 1.Not to touch the Earth [The priest of Aricia and the Golden Bough] WehavertavelledfarsinceweturnedourbacksonNemiandsetforthinquestofthesecretoftheGolden Bough.Withthepresentvolumeweenteronthelaststageofourlongjourne.yThereaderwhohashadthe paitencetofollowtheenquirythusfarmayrememberthatattheoutsettwoquestionswereproposedfor answer:WhyhadthepriestofAirciatoslayhispredecessor?Andwhy,beforedoingso,hadhetopluckthe Golden Bough?1ght,mriIaheseOftquetwobeennahsanwohefirststionstaicifi,otsrAfeThieprersw.ed wasoneofthosesacredkingsorhumandivinitiesonwhoselfiethewelfareofthecommuntiyandeventhe courseofnatureingeneralarebelievedtobeinitmatelydependent.Itdoesnotappearthatthesubjectsor worshippersofsuchaspitirualpotentateformtothemselvesanyveryclearnotionoftheexactrelaitonshipin whichtheystandtohim;probablytheirideasonthepointarevagueandlfuctuaitng,andweshoulderrifwe attemptedtodefinetherelationshipwtihlogicalprecision.Allthatthepeopleknow,orratherimagine,isthat somehowtheythemselves,theircattle,andtheircropsaremysteirouslyboundupwtihtheirdivineking,so thataccordingasheiswellorlilthecommunityisheatlhyorsickl,ytheflocksandherdsthirveorlanguishwith disease,andtheifeldsyieldanabundantorascantyharves.tTheworstevilwhichtheycanconceiveofisthe [pg ]2ponioinfohsifage,forintheloolrsweucshnatuehtfohtaedlarheetwh,erulrirtoucbmscureholdornesssick adeathwouldentailthemostdisasrtousconsequencesonthemselvesandtheirpossessions;fatal epidemicswouldsweepawaymanandbeast,theearthwouldrefuseherincrease,naytheveryrfameof nature itself might be dissolved. To guard against these catastrophes it is necessary to put the king to death whileheisstillinthefullbloomofhisdivinemanhood,inorderthathissacredilfe,transmittedinunabated forcetohissuccessor,mayrenewitsyouth,andthusbysuccessivertansmissionsthroughaperpetuaillneof vigorousincarnationsmayremaineternallyfreshandyoung,apledgeandsecutirythatmenandanimalsshall inilkemannerrenewtheiryouthbyaperpetualsuccessionofgeneraitons,andthatseeditmeandharves,t andsummerandwinter,andrainandsunshineshallneverfali.Tha,tfimyconjectureisirght,waswhythe pirestofAirciat,heKingoftheWoodatNem,ihadregularlytopeirshbytheswordofhissuccessor. [What was the Golden Bough?] Butwehavestilltoask,WhatwastheGoldenBough?andwhyhadeachcandidatefortheAircianpriesthood toplucktibeforehecouldslaythepriest?ThesequesitonsIwllinowrtytoanswe.r [Sacredkingsandpriestsforbiddentotouchthegroundwiththeirfee.t] Itwillbewelltobeginbynoticingtwoofthoserulesortaboosbywhich,aswehaveseen,thelifeofdivine kingsorpirestsisregulated.ThefirstoftherulestowhichIdesiretocallthereader'sattenitonisthatthe divinepersonagemaynottouchthegroundwtihhisfoo.tThisrulewasobservedbythesupremepontiffofthe ZapotecsinMexico;heprofanedhissanctityifhesomuchastouchedthegroundwtihhisfoo.t2Montezuma, emperor of Mexico, never set foot on the ground; he was always carried on the shoulders of noblemen, and if heilghtedanywheretheylaidrichtapesrtyforhimtowalkupon.3For the Mikado of Japan to touch the ground [pg ]3wihthegradatiamefuldawsahssifootencthenteixshetni,deedni;novehepritodugheonwsa,tiutyrimofhis office. Outside his palace he was carried on men's shoulders; within it he walked on exquisitely wrought mats.4ground anywhere but within their hereditary domains;The king and queen of Tahiti might not touch the forthegroundonwhichtheytrodbecamesacred.Inrtavellingrfomplacetoplacetheywerecarriedonthe shouldersofsacredmen.Theywerealwaysaccompaniedbyseveralpairsofthesesanctfiiedattendants; andwhentibecamenecessarytochangetheirbearers,thekingandqueenvaultedontotheshouldersof theirnewbearerswithoutletitngtheirfeettouchtheground.5lvienomfiethgnikfousoDamItawsnaetouched the ground, and he had to perform an expiatory ceremony.6 Within his palace the king of Persia walkedoncarpetsonwhichnooneelsemightrtead;outsideofithewasneverseenonfootbutonlyina chariot or on horseback.7In old days the king of Siam never set foot upon the earth, but was carried on a throne of gold from place to place.8Formerly neither the kings of Uganda, nor their mothers, nor their queens mightwalkonfootoutsideofthespaciousenclosuresinwhichtheyilved.Whenevertheywentforththeywere carried on the shoulders of men of the Buffalo clan, several of whom accompanied any of these royal personagesonajourneyandtookitinturntobeartheburden.Thekingsatasirtdethebearer'sneckwtiha legovereachshoulderandhisfeettuckedunderthebeare'rsarms.Whenoneoftheseroyalcarirersgrew tiredheshotthekingontotheshouldersofasecondmanwtihoutallowingtheroyalfeettotouchtheground. Inthiswaytheywentatagreatpaceandrtavelledlongdistancesinaday,whenthekingwasonajourney. [pg ]4 The bearers had a special hut in the king's enclosure in order to be at hand the moment they were wanted.9 Among the Bakuba or rather Bushongo, a nation in the southern region of the Congo, down to a few years agopersonsoftheroyalbloodwereforbiddentotouchtheground;theymustsitonahide,achai,rorthe backofaslave,whocrouchedonhandsandfee;ttheirfeetrestedonthefeetofothers.Whentheytravelled theywerecariredonthebacksofmen;butthekingjourneyedinaltitersupportedonshafts.10Among the Ibo peopleaboutAwka,inSouthernNigeira,thepirestotfheEarthhastoobservemanytaboos;forexample,he maynotseeacorpse,andfihemeetsoneontheroadhemusthidehiseyeswithhiswristle.tHemust abstainrfommanyfoods,suchaseggs,birdsofallsorts,mutton,dog,bush-buck,andsoforth.Hemay netiherwearnortouchamask,andnomaskedmanmayenterhishouse.Ifadogentershishouse,itiskilled andthrownout.AspirestoftheEarthhemaynotstionthebareground,noreatthingsthathavefallenonthe ground, nor may earth be thrown at him.11ionnaugurattahsiiaknigAricraolctcuahBrnimaicnatnegnidottrodonaitge'rsskinandagoldenplate;hewasshodwtihshoesofboar'sskin,andsolongasheilved thereafterhemightnotstandontheearthwtihhisbarefeet.12 [Certainpersonsoncertainoccasionsforbiddentotouchthegroundwtihtheirfeet]. But besides persons who are permanently sacred or tabooed and are therefore permanently forbidden to touchthegroundwiththeirfee,tthereareotherswhoenjoythecharacterofsancttiyortabooonlyoncertain occasions,andtowhomaccordinglytheprohibitioninquesitononlyappliesatthedefintieseasonsduring [pg 5]hw,eliehtCefrantBoleornnasforT.ytitcealxheouodethoraysnsuoaBahamonhuseKagthichtheywh pirestessesareengagedintheperformanceofcertainritestheymaynotstepontheground,andboardsare laidforthemtorteadon.13enuflarAatbsoveerrecenymonigdbymonghtaMciteh,saehimanetibTberit nearthenorthernfrontierofAssam,apirestfantasticallybedeckedwtihitge'rsteeth,many-colouredplumes, bells,andshells,executedawilddanceforthepurposeofexorcisingtheevilspiirts;thenallfireswere extinguishedandanewilghtwasstruckbyamansuspendedbyhisfeetrfomabeamintheceiling;"hedid nottouchtheground,"wearetold,"inordertoindicatethattheilghtcamerfomheaven."14Again, newly born infantsaresrtonglytabooed;accordinglyinLoangotheyarenotallowedtotouchtheearth.15Among the IluvansofMalabarthebirdegroomonhiswedding-dayisbathedbysevenyoungmenandthencarriedor 16 walksonplanksfromthebathing-placetothemarriagebooth;hemaynottouchthegroundwtihhisfee.t WtihtheDyaksofLandakandTajan,twodistrictsofDutchBorneoi,itsacustomthatforacertaintimeatfer marirageneitherbridenorbirdegroommayrteadontheearth.17Wrairro,sagain,onthewp-rahtaera surrounded,sotosa,ybyanatmosphereoftaboo;hencesomeIndiansofNorthAmeircamightnotsitonthe baregroundthewholetimetheywereoutonawarlikeexpedtiion.18In Laos the hunting of elephants gives risetomanytaboos;oneofthemisthatthechiefhuntermaynottouchtheearthwithhisfoot.Accordingl,y whenheailghtsfromhiselephan,ttheothersspreadacarpetofleavesforhimtostepupon.19 German wiseacresrecommendedthatwhenwticheswereledtotheblockorthestake,theyshouldnotbeallowedto [pg 6] touch the bare earth, and a reason suggested for the rule was that if they touched the earth they might make themselves invisible and so escape. The sagacious author ofiptr-pedTSheihPosolittetaocphy in the eighteenthcenturyridiculestheideaasmereslliytalk.Headmtis,indeed,thatthewomenwereconveyedto theplaceofexecuitonincarts;buthedeniesthatthereisanydeepsigniifcanceinthecart,andheis preparedtomaintainthisviewbyachemicalanalysisoftheitmberofwhichthecartwasbuitl.Tocilnchhis argumentheappealstoplainmatteroffactandhisownpersonalexperience.Notasingleinstance,he assuresuswithapparentsatisfaciton,canbeproducedofawtichwhoescapedtheaxeortheifreinthis fashion."Ihavemyse,fl"sayshe,"inmyyouthseendiverswitchesburned,someatArnstad,tsomeat Ilmenau,someatSchwenda,anoblevlliagebetweenArnstadtandlImenau,andsomeofthemwere pardoned and beheaded before being burned. They were laid on the earth in the place of execution and beheadedilkeanyotherpoorsinner;whereasiftheycouldhaveescapedbytouchingtheearth,notoneof them would have failed to do so."20 [Sacredortabooedpersonsapparenltythoughttobechargedwithamysteriousvirtuelikealfuid,whichwlli runtowasteorexplodeiftitouchestheground]. Apparenltyholiness,magicalvirtue,taboo,orwhateverwemaycallthatmysteriousquailtywhichissupposed topervadesacredortabooedpersons,isconceivedbythepirmitivephilosopherasaphysicalsubstanceor lfuid,wtihwhichthesacredmanischargedjustasaLeydenjarischargedwithelectircity;andexacltyasthe electricityinthejarcanbedischargedbycontactwithagoodconducto,rsotheholinessormagicalvirtuein themancanbedischargedanddrainedawaybycontactwtihtheearth,whichonthistheoryservesasan excellentconductorforthemagicallfuid.Henceinordertopreservethechargerfomrunningtowaste,the sacred or tabooed personage must be carefully prevented from touching the ground; in electrical language he mustbeinsulated,ifheisnottobeempitedoftheprecioussubstanceorlfuidwithwhichhe,asavial,isfliled to the brim. And in many cases apparently the insulation of the tabooed person is recommended as a [pg ]7oituacerpotfrshefo;sirofthtraseoekhisownsakebunontemerylfro,siooblinefhortassohtecneeuoivtr sotosa,yapowerfulexplosivewhichthesmallesttouchmaydetonate,itisnecessaryintheinterestofthe generalsafetytokeeptiwithinnarrowbounds,lestbreakingoutitshouldblas,tbilgh,tanddestroywhateverti comes into contact with. [Thingsaswellaspersonscanbechargedwiththemysteirousqualityofhoilnessortaboo;andwhenso chargedtheymustbekeptfromcontactwtihtheground.] Butthingsaswellaspersonsareotfenchargedwtihthemysteirousquailtyofhoilnessortaboo;henceti rfequenltybecomesnecessaryforsimliarreasonstoguardthemalsorfomcomingintocontactwtihthe ground,lesttheyshouldinlikemannerbedrainedoftheirvaluableproperitesandbereducedtomere commonplacemateiralobjects,emptyhusksfromwhichthegoodgrainhasbeeneliminated.Thus,for example,themostsacredobjectoftheAruntatirbeinCentralAusrtaliais,orratherusedtobe,apoleabout twentyfeethigh,whichiscompletelysmearedwithhumanblood,crownedwtihanimitationofahumanhead, andsetuponthegroundwheretheifnalinitiatoryceremoniesofyoungmenareperformed.Ayounggum-rteeischosentoformthepole,anditmustbecutdownandrtansportedinsuchawaythatitdoesnottouch theearthtlilitiserectedinitsplaceontheholyground.Apparenltythepolerepresentssomefamous ancestor of the olden time.21 [FesitvalofthewildmangorteeinBriitshNewGuinea.] Again,atagreatdancingfesitvalcelebratedbythenaitvesofBartleBay,inBriitshNewGuinea,awild mangorteeplaysaprominentpart.Therteemustbesefl-sown,thatis,reallywlidandsoyoungthattihas neverlfowered.Itischoseninthejunglesomeifveorsixweeksbeforethefesitval,andacircleiscleared rounditstrunk.Fromthatitmethemasteroftheceremoniesandsomeeighttotwentyothermen,whohave aidedhiminchoosingtherteeandinclearingthejungle,becomesirtcltyholyortabooed.Theysleepby themselvesinahouseintowhichnooneelsemayintrude:theymaynotwashordirnkwater,norevenallowtiaccidentallytotouchtheirbodies:theyareforbiddentoeatboliedfoodandthefrutiofmangotreest:heymay drink only the milk of a young coco-nut which has been baked, and they may eat certain fruits and vegetables, [pg ]8such as paw-paws (Carica papayalltahtnoiahyehtneebveAd.kebaag-rdus,)unbaacenlyotonnditnco refuseoftheirfoodiskeptinbasketsintheirsleeping-houseandmaynotberemovedfromtiitllthefesitvails over.Atthetimewhenthemenbegintoobservetheserulesofabsitnence,somesixtotenwomen,members ofthesameclanasthemasteroftheceremonies,enteronalikepeirodofmortification,avoidingthe companyoftheothersex,andrefrainingfromwate,rallboiledfood,andthefrutiofthemangotree.These fasitngmenandwomenaretheprincipaldancersatthefestival.Thedancingtakesplaceonaspecial platform in a temporary village which has been erected for the purpose. When the platform is about to be set up,thefastingmenrubthesteppingpostsandthensucktheirhandsforthepurposeofextracitngtheghostof anydeadmanthatmightchancetobeinthepostandmightbeinjuredbytheweightoftheplaftormpressing downonhim.Havingcarefullyextractedthesepoorsouls,themencarrythemawaytendelryandsetthem rfeeintheforestorthelonggrass. [Thewlidmangorteenotallowedtotouchtheground.] Onthedaybeforethefestivaloneofthefastingmencutsdownthechosenmangorteeinthejunglewitha stoneadze,whichisneveratferwardsputtoanyotheruse;anirontoolmaynotbeusedforthepurpose, thoughirontoolsarenowcommonenoughinthedisrtic.tIncuttingdownthemangotheyplacenetsonthe groundtocatchanyleavesortwigsthatmightfallfromtherteeasitisbeingfelledandtheysurroundthetrunk wtihnewmatstoreceivethechipswhichlfyoutundertheadzeofthewoodman;forthechipsmaynotdropon theearth.Oncetherteeisdown,itiscarriedtothecenrteofthetemporaryvlilage,thegreatestcarebeing takentopreventrftiomcomingintocontactwiththeground.Butwhenitisbroughtintothevillage,thehouses areconnectedwtihthetopofthemangobymeansoflongvinesdecoratedwiththestreamers.Inthe afternoon the fasting men and women begin to dance, the men bedizened with gay feathers, armlets, srteamers,andanklets,thewomenflaunitnginparti-colouredpetitcoatsandspirgsofcrotonleaves,which waverfomtheirwaistbandsastheydance.Thedancingstopsatsundown,andwhenthefullmoonirsesover [pg ]9miemretdenitiwerhrefeencttothetehefoitavfseemslseedetobeehtfohnretsaor(flilatdhetluohredtseh of the moon), two chiefs mount the gables of two houses on the eastern side of the square, and, their dusky figures standing sharply out against the moonlight, pray to the evil spirits to go away and not to hurt the people. Next morning pigs are killed by being speared as slowly as possible in order that they may squeal loudandlong;forthepeoplebelievethatthemangorteeshearthesqueailng,andarepleasedatthesound, andbearplentyoffruti,whereasiftheyheardnosquealstheywouldbearnofrui.tHowevert,hetreeshaveto contentthemselveswtihthesqueals;thefleshofthepigsiseatenbythepeople.Thisendsthefestival. [Finaldispostiionofthewildmangotree]. Nextdaythemangoistakendownrfomtheplaftorm,wraptinnewmats,andcarriedbythefastingmento theirsleepinghouse,whereitishungfromtheroof.Butafteranintervai,ltmaybeofmanymonths,thetreeis broughtforthagain.Astothereasonfortisreappearanceinpubilcopinionsaredivided;butsomesaythat therteetiseflordersthemasteroftheceremoniestobringitforth,appeairngtohiminhisdreamsand saying,"Letmesmellthesmokingfatofpigs.Sowillyourpigsbehealthyandyourcropswlligrow."Bethat astimay,outticomes,conductedbythefasitngmenintheirdancingcostume;andwtihticomeinthe solemnprocessionallthepots,spoons,cupsandsoforthusedbythefasitngmenduirngtheirperiodof holiness or taboo, also all the refuse of their food which has been collected for months, and all the fallen leavesandchipsofthemangointheirbundlesofmats.Theseholyreilcsarecarriedinrfontandthemango treetiselfbirngsuptherearoftheprocession.Whilethesesacredobjectsarebeinghandedoutofthe house, the men who are present rush up, wipe off the hallowed dust which has accumulated on them, and smear it over their own bodies, no doubt in order to steep themselves in their blessed influence. Thus the tree iscariredasbeforetothecenrteofthetemporaryvillage,carebeingagaintakennottoletittouchthe ground.Thenoneofthefastingmentakesrfomabasketanumberofyounggreenmangoes,cutsthemin [pg 10]wimhthesachetna,lpdipsecesfellows,theohtrefsaitgnmneoishwndsanniehttuomoshihfchowh,hetew piecessmallandturningroundspitthemorselsinthedirecitonofthesetitngsun,inorderthat"thesunshould carrythemangobtisoverthewholecounrtyandeveryoneshouldknow."Aportionofthemangorteeisthen brokenoffandintheeveningitisburntalongwtihthebundlesofleaves,chips,andrefuseoffood,whichhave been stored up. What remains of the tree is taken to the house of the master of the ceremonies and hung overtheifre-place;itwillbebroughtoutagainatintervalsandburnedbtibyb,tillitallisconsumed, whereuponanewmangowillbecutdownandtreatedinilkemanner.Theashesoftheholyifreoneach occasionaregatheredbythepeopleandpreservedinthehouseotfhemasteroftheceremonies.22 [Theceremonyapparentlyintendedtofertliizethemangotrees]. Themeaningoftheseceremoniesisnotexplainedbytheauthortiieswhodescirbethem;butwemay conjecturethattheyareintendedtofertliizethemangorteesandcausethemtobearagoodcropoffruti.The centralfeatureotfhewholeritualisawildmangortee,soyoungthaitthasneverflowered:themenwhocutit down,carrytiintothevlliage,anddanceatthefestival,areforbiddentoeatmangoes:pigsarekliledinorder thattheirdyingsquealsmaymovethemangorteestobearfruti:attheendotfheceremoniespiecesofyoung green mangoes are solemnly placed in the mouths of the fasting men and are by them spurted out towards thesettingsuninorderthattheluminarymaycarrytherfagmentstoeverypartofthecounrty;andifnallywhen afteralongerorshorterintervaltherteeiswhollyconsumed,tisplaceissuppiledbyanother.Allthese circumstancesareexplainedsimplyandnaturallybythesupposiitonthattheyoungmangotreeistakenasa representativeofmangoesgenerally,thatthedancesareintendedtoquickeni,tandthatitispreserved,ilke aMay-poleofoldinEngland,asasortofgeneralfundofvegetablelfie,tillthefundbeingexhaustedbythe destructionofthetreetiisrenewedbytheimportaitonofarfeshyoungtreefromtheforest.Wecantherefore [pg 11]nergy,tvitaleohsuefoasoterhywas,rsdendtanuhethttiwtncamocforptkeyllfurecaebdluohseerteh ground,lestthepent-upandconcentratedenergyshouldescapeanddirbbilngawayintotheearthbe dissipated to no purpose. [Sacredobjectsofvairoussortsnotallowedtotouchtheground.] Totakeotherinstancesofwhatwemaycalltheconservaitonofenergyinmagicorreilgionbyinsulaitng sacredbodiesrfomtheground,thenaitvesofNewBrtiainhaveasecretsocietycalledtheDuk-duk,the membersofwhichmasqueradeinpetticoatsofleavesandtallheaddressesofwickerworkshapedlike candle extinguishers, which descend to the shoulders of the wearers, completely concealing their faces. Thus disguisedtheydanceabouttotheaweandterror,realorassumed,ofthewomenanduniniitated,whotake, orpretendtotake,themforspiirts.Whenladsarebeinginitiatedintothesecretsofthisaugustsociet,ythe adepts cut down some very large and heavy bamboos, one for each lad, and the novices carry them, carefully wraptupinleaves,tothesacredground,wheretheyarirveverytiredandweary,fortheymaynotletthe bamboostouchthegroundnorthesunshineonthem.Outsidethefenceoftheenclosureeveryladdepostis hisbambooonacoupleofforkedsticksandcoverstiupwithnutleaves.23Among the Carrier Indians of North-Western America, who burned their dead, the ashes of a chief used to be placed in a box and set on thetopofapolebesidehishut:theboxwasneverallowedtotouchtheground.24rthfNotInoebirtahamOeh American Indians the sacred clam shell of the Elk clan was wrapt up from sight in a mat, placed on a stand, andneversufferedtocomeincontactwtihtheearth.25ofshetniUdtederidnItnaebirerokeesandkindhTehC Statesusedtohavecertainsacredboxesorarks,whichtheyregularlytookwiththemtowa.rSuchaholyark consisted of a square wooden box, which contained "certain consecrated vessels made by beloved superannuated women, and of such various antiquated forms, as would have puzzled Adam to have given [pg 1 ]2signmasetinifactnealheT."cheaoraprawaforedttenisandhtyaeraehtbroadtntheyneverkybtrusn,ubt setitonthegroundnorwouldtheythemselvesstionthebareearthwhlietheywerecarryingitagainstthe enemy. Where stones were plentiful they rested the ark on them; but where no stones were to be found, they depostieditonshorltogs."TheIndianarkisdeemedsosacredanddangeroustobetouched,etiherbytheir ownsancitifedwarirors,orthespoilingenem,ythattheydurstnottouchituponanyaccoun.ttIisnottobe meddledwithbyany,exceptthewarchietfainandhiswatier,underthepenaltyofincurirnggreatevil.Nor would the most inveterate enemy touch it in the woods, for the very same reason." After their return home they used to hang the ark on the leader's red-painted war pole.26At Sipi, near Simla, in Northern India, an annual fairisheld,atwhichmenpurchasewives.Asquareboxwtihadomedtopifguresprominenltyatthefair.Itis ifxedontwopolestobecariredonmen'sshoulders,andlongheavliy-plaitedpetitcoatshangfromitnearlyto theground.Threesidesoftheboxareadornedwtihtheheadandshouldersofafemaleifgureandthefourth sidewtihablackyak'stai.lFourmenbearthepoles,eachcarryinganaxeinhisrighthand.Theydance round, with a swinging rhythmical step, to the music of drums and a pipe. The dance goes on for hours and is thoughttoavertlil-luckfromthefair.ItissaidthattheboxisbroughttoSimlafromaplacesixtymliesoffby relaysofmen,whomaynotstopnorsettheboxonthegroundthewholewa.y27ocltna,dnISnawwehawsetr carriedfromsacredwellstosickpeople,thewater-vesselmightnottouchtheearth.28 In some parts of Aberdeenshire the last bunch of standing corn, which is commonly viewed as very sacred, being the last refugeofthecorn-spiritrerteaitngbeforethereapers,isnotsufferedtotouchtheground;themasteror "gueedman" sits down and receives each handful of corn as it is cut on his lap.29 [pg 1 ]3[Sacred food not allowed to touch the earth.] Again, sacred food may not under certain circumstances be brought into contact with the earth. Some of the aboriginesofVictoirausedtoregardthefatoftheemuassacred,believingthatithadoncebeenthefatof theblackman.Intakingitrfomthebirdorgivingtitoanothertheyhandledtireverenlt.yAnyonewhothrew awaythefatorfleshoftheemuwasheldaccursed."ThelateM.rThomasobservedononeoccasion,at Nerre-nerre-Warreen,aremarkableexhibiitonoftheeffectsofthissupersititon.Anaboriginalchlid—one attendingtheschool—havingeatensomepartotfhelfeshofanemu,threwawaytheskin.Theskinfeltlothe ground, and this being observed by his parents, they showed by their gestures every token of horror. They lookedupontheirchlidasoneuttelrylos.tHisdesecrationofthebirdwasregardedasasinforwhichthere wasnoatonemen.t"30of Transylvania believe that "every fresh-baked loaf of wheaten breadThe Roumanians issacred,andshouldapieceinadvertenltyfalltotheground,itishastliypickedup,carefullywipedand kissed,andifsolied,thrownintotheifre—parltyasanofferingtothedead,andparltybecauseitwerea heavysintothrowawayortreaduponanyparticleofi.t"31At certain festivals in south-eastern Borneo the foodwhichisconsumedinthecommonhousemaynottouchtheground;hence,alittlebeforethefesitvals takeplace,foo-tbirdgesmadeofthinpolesareconsrtuctedrfomthepirvatedwellingstothecommon house.32thgridewetaeitofimauEsqudgrxanowehtfuorbnemrualwngoneos,ivilwgnhtiehtWhHenlalswa the head and neck of a reindeer for him to eat. This venison had to be completely wrapt up before it was broughtintothehouse,andonceinthehouseticouldonlybeplacedontheplatformwhichservedasabed. "Tohaveplaceditonthefloororontheplaftormbehindthefire-lamp,amongthewarlus,musk-ox,andpolar-bearmeatwhichoccuaoodlortionofbothoftheselaces,wouldhavehorriifedthewholetown,as,