The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 11 of 12). Frazer James George

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and Trinidad.

      In the island of Mbengga, one of the Fijian archipelago, once every year a dracaena, which grows in profusion on the grassy hillsides, becomes fit to yield the sugar of which its fibrous root is full. To render the roots edible it is necessary to bake them among hot stones for four days. A great pit is dug and filled with great stones and blazing logs, and when the flames have died down and the stones are at white heat, the oven is ready to receive the roots. At this moment the members of a certain clan called Na Ivilankata, favoured of the gods, leap into the oven and walk unharmed upon the hot stones, which would scorch the feet of any other persons. On one occasion when the ceremony was witnessed by Europeans fifteen men of the clan, dressed in garlands and fringes, walked unscathed through the furnace, where tongues of fire played among the hot stones. The pit was about nineteen feet wide and the men marched round it, planting their feet squarely and firmly on each stone. When they emerged from the pit, the feet of several were examined and shewed no trace of scorching; even the anklets of dried tree-fern leaves which they wore on their legs were unburnt. The immunity thus enjoyed by members of the clan in the fiery furnace is explained by a legend that in former days a chief of the clan, named Tui Nkualita, received for himself and his descendants this remarkable privilege from a certain god, whom the chief had accidentally dragged out of a deep pool of water by the hair of his head.17 A similar ceremony of walking through fire, or rather over a furnace of hot charcoal or hot stones, has also been observed in Tahiti,18 the Marquesas Islands,19 and by Hindoo coolies in the West Indian island of Trinidad;20 but the eye-witnesses who have described the rite, as it is observed in these islands, have said little or nothing as to its meaning and purpose, their whole attention having been apparently concentrated on the heat of the furnace and the state of the performers' legs before and after passing through it.

      Hottentot custom of driving their sheep through fire and smoke.

“Another grand custom of the Hottentots, which they likewise term andersmaken, is the driving their sheep at certain times through the fire. Early in the day appointed by a kraal for the observance of this custom, the women milk all their cows, and set the whole produce before their husbands. 'Tis a strict rule at those times that the women neither taste, nor suffer their children to touch, a drop of it. The whole quantity is sacred to the men, who drink it all up before they address themselves to the business of the fire. Having consumed the milk, some go and bring the sheep together to the place where the fire is to be lighted, while others repair to the place to light it. The fire is made of chips and dry twigs and thinly spread into a long square. Upon the coming up of the sheep, the fire, scattered into this figure, is covered with green twigs to raise a great smoak; and a number of men range themselves closely on both sides of it, making a lane for the sheep to pass through, and extending themselves to a good distance beyond the fire on the side where the sheep are to enter. Things being in this posture, the sheep are driven into the lane close up to the fire, which now smoaks in the thickest clouds. The foremost boggle, and being forced forward by the press behind, seek their escape by attempting breaches in the ranks. The men stand close and firm, and whoop and goad them forward; when a few hands, planted at the front of the fire, catch three or four of the foremost sheep by the head, and drag them through, and bring them round into the sight of the rest; which sometimes upon this, the whooping and goading continuing, follow with a tantivy, jumping and pouring themselves through the fire and smoak with a mighty clattering and fury. At other times they are not so tractable, but put the Hottentots to the trouble of dragging numbers of them through; and sometimes, in a great press and fright, sturdily attacking the ranks, they make a breach and escape. This is a very mortifying event at all times, the Hottentots, upon whatever account, looking upon it as a heavy disgrace and a very ill omen into the bargain. But when their labours here are attended with such success, that the sheep pass readily through or over the fire, 'tis hardly in the power of language to describe them in all the sallies of their joy.” The writer who thus describes the custom had great difficulty in extracting an explanation of it from the Hottentots. At last one of them informed him that their country was much infested by wild dogs, which made terrible havoc among the cattle, worrying the animals to death even when they did not devour them. “Now we have it,” he said, “from our ancestors, that if sheep are driven through the fire, as we say, that is, through a thick smoak, the wild dogs will not be fond of attacking them while the scent of the smoak remains upon their fleeces. We therefore from time to time, for the security of our flocks, perform this andersmaken.”21

      Fire applied to sick cattle by the Nandi and Zulus.

      When disease breaks out in a herd of the Nandi, a pastoral tribe of British East Africa, a large bonfire is made with the wood of a certain tree (Olea chrysophilla), and brushwood of two sorts of shrubs is thrown on the top. Then the sick herd is driven to the fire, and while the animals are standing near it, a sheep big with young is brought to them and anointed with milk by an elder, after which it is strangled by two men belonging to clans that may intermarry. The intestines are then inspected, and if the omens prove favourable, the meat is roasted and eaten; moreover rings are made out of the skin and worn by the cattle-owners. After the meat has been eaten, the herd is driven round the fire, and milk is poured on each beast.22 When their cattle are sick, the Zulus of Natal will collect their herds in a kraal, where a medicine-man kindles a fire, burns medicine in it, and so fumigates the cattle with the medicated smoke. Afterwards he sprinkles the herd with a decoction, and, taking some melted fat of the dead oxen in his mouth, squirts it on a fire-brand and holds the brand to each animal in succession.23 Such a custom is probably equivalent to the Hottentot and European practice of driving cattle through a fire.

      Indians of Yucatan walk over hot embers in order to avert calamities.

Among the Indians of Yucatan the year which was marked in their calendar by the sign of Cauac was reputed to be very unlucky; they thought that in the course of it the death-rate would be high, the maize crops would be withered up by the extreme heat of the sun, and what remained of the harvest would be devoured by swarms of ants and birds. To avert these calamities they used to erect a great pyre of wood, to which most persons contributed a faggot. Having danced about it during the day, they set fire to it at night-fall, and when the flames had died down, they spread out the red embers and walked or ran barefoot over them, some of them escaping unsmirched by the flames, but others burning themselves more or less severely. In this way they hoped to conjure away the evils that threatened them, and to undo the sinister omens of the year.24

      The fire-walk in antiquity, at Castabala in Cappadocia and at Mount Soracte near Rome.

Similar rites were performed at more than one place in classical antiquity. At Castabala, in Cappadocia, the priestesses of an Asiatic goddess, whom the Greeks called Artemis Perasia, used to walk barefoot through a furnace of hot charcoal and take no harm.25 Again, at the foot of Mount Soracte, in Italy, there was a sanctuary of a goddess Feronia, where once a year the men of certain families walked barefoot, but unscathed, over the glowing embers and ashes of a great fire of pinewood in presence of a vast multitude, who had assembled from all the country round about to pay their devotions to the deity or to ply their business at the fair. The families from whom the performers of the rite were drawn went by the name of Hirpi Sorani, or “Soranian Wolves”; and in consideration of the services which they rendered the state by walking through the fire, they were exempted, by a special decree of the senate, from military service and all public burdens. In the discharge of their sacred function, if we can trust the testimony of Strabo, they were believed to be inspired by the goddess Feronia. The ceremony certainly took place in her sanctuary, which was held in the highest reverence alike by Latins and Sabines; but according to Virgil and Pliny the rite was performed in honour of the god of the mountain, whom they call by the Greek name of Apollo, but whose real name appears to have been Soranus.26 If Soranus was a sun-god, as his name has by some been thought to indicate,27 we might perhaps conclude

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