The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 03 of 12). Frazer James George
strangers.
As the object of the royal taboos is to isolate the king from all sources of danger, their general effect is to compel him to live in a state of seclusion, more or less complete, according to the number and stringency of the rules he observes. Now of all sources of danger none are more dreaded by the savage than magic and witchcraft, and he suspects all strangers of practising these black arts. To guard against the baneful influence exerted voluntarily or involuntarily by strangers is therefore an elementary dictate of savage prudence. Hence before strangers are allowed to enter a district, or at least before they are permitted to mingle freely with the inhabitants, certain ceremonies are often performed by the natives of the country for the purpose of disarming the strangers of their magical powers, of counteracting the baneful influence which is believed to emanate from them, or of disinfecting, so to speak, the tainted atmosphere by which they are supposed to be surrounded. Thus, when the ambassadors sent by Justin II., Emperor of the East, to conclude a peace with the Turks had reached their destination, they were received by shamans, who subjected them to a ceremonial purification for the purpose of exorcising all harmful influence. Having deposited the goods brought by the ambassadors in an open place, these wizards carried burning branches of incense round them, while they rang a bell and beat on a tambourine, snorting and falling into a state of frenzy in their efforts to dispel the powers of evil. Afterwards they purified the ambassadors themselves by leading them through the flames.355 In the island of Nanumea (South Pacific) strangers from ships or from other islands were not allowed to communicate with the people until they all, or a few as representatives of the rest, had been taken to each of the four temples in the island, and prayers offered that the god would avert any disease or treachery which these strangers might have brought with them. Meat offerings were also laid upon the altars, accompanied by songs and dances in honour of the god. While these ceremonies were going on, all the people except the priests and their attendants kept out of sight.356 On returning from an attempted ascent of the great African mountain Kilimanjaro, which is believed by the neighbouring tribes to be tenanted by dangerous demons, Mr. New and his party, as soon as they reached the border of the inhabited country, were disenchanted by the inhabitants, being sprinkled with “a professionally prepared liquor, supposed to possess the potency of neutralising evil influences, and removing the spell of wicked spirits.”357 In the interior of Yoruba (West Africa) the sentinels at the gates of towns often oblige European travellers to wait till nightfall before they admit them, fearing that if the strangers were admitted by day the devil would enter behind them.358 The whole Mahafaly country in Madagascar used to be tabooed to strangers of the white race, the natives imagining that the intrusion of a white man would immediately cause the death of their king. The traveller Bastard had the greatest difficulty in overcoming the reluctance of the natives to allow him to enter their land and especially to visit their holy city.359 Amongst the Ot Danoms of Borneo it is the custom that strangers entering the territory should pay to the natives a certain sum, which is spent in the sacrifice of buffaloes or pigs to the spirits of the land and water, in order to reconcile them to the presence of the strangers, and to induce them not to withdraw their favour from the people of the country, but to bless the rice-harvest, and so forth.360 The men of a certain district in Borneo, fearing to look upon a European traveller lest he should make them ill, warned their wives and children not to go near him. Those who could not restrain their curiosity killed fowls to appease the evil spirits and smeared themselves with the blood.361 “More dreaded,” says a traveller in central Borneo, “than the evil spirits of the neighbourhood are the evil spirits from a distance which accompany travellers. When a company from the middle Mahakam river visited me among the Blu-u Kayans in the year 1897, no woman shewed herself outside her house without a burning bundle of plehiding bark, the stinking smoke of which drives away evil spirits.”362 In Laos, before a stranger can be accorded hospitality, the master of the house must offer sacrifice to the ancestral spirits; otherwise the spirits would be offended and would send disease on the inmates.363 When Madame Pfeiffer arrived at the village of Hali-Bonar, among the Battas of Sumatra, a buffalo was killed and the liver offered to her. Then a ceremony was performed to propitiate the evil spirits. Two young men danced, and one of them in dancing sprinkled water from a buffalo's horn on the visitor and the spectators.364 In the Mentawei Islands, when a stranger enters a house where there are children, the father or other member of the family takes the ornament which the children wear in their hair and hands it to the stranger, who holds it in his hands for a while and then gives it back to him. This is thought to protect the children from the evil effect which the sight of a stranger might have upon them.365 When a Dutch steamship was approaching their villages, the people of Biak, an island off the north coast of New Guinea, shook and knocked their idols about in order to ward off ill-luck.366 At Shepherd's Isle Captain Moresby had to be disenchanted before he was allowed to land his boat's crew. When he leaped ashore, a devil-man seized his right hand and waved a bunch of palm leaves over the captain's head. Then “he placed the leaves in my left hand, putting a small green twig into his mouth, still holding me fast, and then, as if with great effort, drew the twig from his mouth – this was extracting the evil spirit – after which he blew violently, as if to speed it away. I now held a twig between my teeth, and he went through the same process.” Then the two raced round a couple of sticks fixed in the ground and bent to an angle at the top, which had leaves tied to it. After some more ceremonies the devil-man concluded by leaping to the level of Captain Moresby's shoulders (his hands resting on the captain's shoulders) several times, “as if to show that he had conquered the devil, and was now trampling him into the earth.”367 North American Indians “have an idea that strangers, particularly white strangers, are ofttimes accompanied by evil spirits. Of these they have great dread, as creating and delighting in mischief. One of the duties of the medicine chief is to exorcise these spirits. I have sometimes ridden into or through a camp where I was unknown or unexpected, to be confronted by a tall, half-naked savage, standing in the middle of the circle of lodges, and yelling in a sing-song, nasal tone, a string of unintelligible words.”368
Disenchantment effected by means of stinging ants and pungent spices. Disenchantment effected by cuts with knives.
When Crevaux was travelling in South America he entered a village of the Apalai Indians. A few moments after his arrival some of the Indians brought him a number of large black ants, of a species whose bite is painful, fastened on palm leaves. Then all the people of the village, without distinction of age or sex, presented themselves to him, and he had to sting them all with the ants on their faces, thighs, and other parts of their bodies. Sometimes when he applied the ants too tenderly they called out “More! more!” and were not satisfied till their skin was thickly studded with tiny swellings like what might have been produced by whipping them with nettles.369 The object of this ceremony is made plain by the custom observed in Amboyna and Uliase of sprinkling sick people with pungent spices, such as ginger and cloves, chewed fine, in order by the prickling sensation to drive away the demon of disease which may be clinging to their persons.370 In Java a popular cure for gout or rheumatism is to rub Spanish pepper into the nails of the fingers and toes of the sufferer; the pungency of the pepper is supposed to be too much for the gout or rheumatism, who accordingly departs in haste.371 So on the Slave Coast of Africa the mother of a sick child sometimes believes that an evil spirit has taken possession of the child's body, and in order to drive him out, she makes small cuts in the body of the little sufferer and inserts green peppers or spices in the wounds, believing that she will thereby hurt the evil spirit and force him to be gone. The poor child naturally screams with pain,
Menander Protector, in
G. Turner,
Charles New,
Pierre Bouche,
A. van Gennep,
C. A. L. M. Schwaner,
A. W. Nieuwenhuis,
E. Aymonier,
H. von Rosenberg,
D. W. Horst, “Rapport van eene reis naar de Noordkust van Nieuw Guinea,”
Capt. John Moresby,
R. I. Dodge,
J. Crevaux,
J. G. F. Riedel,
J. Kreemer, “Hoe de Javaan zijne zieken verzorgt,”