The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 03 of 12). Frazer James George
from the path of their weaker brothers by docking their cats of a piece of their tails and keeping the severed portions in a secret place. If now a cat is stolen and eaten, the lawful owner of the animal has it in his power to avenge the crime: he need only bury the piece of tail with certain spells in the ground, and the thief will fall ill. Hence a man will hardly dare to steal and eat a cat with a stumpy tail, knowing the righteous retribution that would sooner or later overtake him for so doing.476
Ideas and customs as to the leavings of food in Africa, Celebes, India, and ancient Rome.
From a like fear, no doubt, of sorcery, no one may touch the food which the king of Loango leaves upon his plate; it is buried in a hole in the ground. And no one may drink out of the king's vessel.477 Similarly, no man may drink out of the same cup or glass with the king of Fida (Whydah) in Guinea; “he hath always one kept particularly for himself; and that which hath but once touched another's lips he never uses more, though it be made of metal that may be cleansed by fire.”478 Amongst the Alfoors of Celebes there is a priest called the Leleen, whose duty appears to be to make the rice grow. His functions begin about a month before the rice is sown, and end after the crop is housed. During this time he has to observe certain taboos; amongst others he may not eat or drink with any one else, and he may drink out of no vessel but his own.479 An ancient Indian way of injuring an enemy was to offer him a meal of rice and afterwards throw the remains of the rice into a fishpond; if the fish swam up in large numbers to devour the grains, the man's fate was sealed.480 In antiquity the Romans used immediately to break the shells of eggs and of snails which they had eaten in order to prevent enemies from making magic with them.481 The common practice, still observed among us, of breaking egg-shells after the eggs have been eaten may very well have originated in the same superstition.
The fear of the magical evil which may be done a man through his food has had beneficial effects in fostering habits of cleanliness and in strengthening the ties of hospitality.
The superstitious fear of the magic that may be wrought on a man through the leavings of his food has had the beneficial effect of inducing many savages to destroy refuse which, if left to rot, might through its corruption have proved a real, not a merely imaginary, source of disease and death. Nor is it only the sanitary condition of a tribe which has benefited by this superstition; curiously enough the same baseless dread, the same false notion of causation, has indirectly strengthened the moral bonds of hospitality, honour, and good faith among men who entertain it. For it is obvious that no one who intends to harm a man by working magic on the refuse of his food will himself partake of that food, because if he did so he would, on the principles of sympathetic magic, suffer equally with his enemy from any injury done to the refuse. This is the idea which in primitive society lends sanctity to the bond produced by eating together; by participation in the same food two men give, as it were, hostages for their good behaviour; each guarantees the other that he will devise no mischief against him, since, being physically united with him by the common food in their stomachs, any harm he might do to his fellow would recoil on his own head with precisely the same force with which it fell on the head of his victim. In strict logic, however, the sympathetic bond lasts only so long as the food is in the stomach of each of the parties. Hence the covenant formed by eating together is less solemn and durable than the covenant formed by transfusing the blood of the covenanting parties into each other's veins, for this transfusion seems to knit them together for life.482
Chapter IV. Tabooed Persons
§ 1. Chiefs and Kings tabooed
Disastrous results supposed to follow from using the dishes of the Mikado or of a Fijian chief. Sacred persons are a source of danger to others: their divinity burns like a fire what it touches. African examples.
We have seen that the Mikado's food was cooked every day in new pots and served up in new dishes; both pots and dishes were of common clay, in order that they might be broken or laid aside after they had been once used. They were generally broken, for it was believed that if any one else ate his food out of these sacred dishes, his mouth and throat would become swollen and inflamed. The same ill effect was thought to be experienced by any one who should wear the Mikado's clothes without his leave; he would have swellings and pains all over his body.483 In Fiji there is a special name (kana lama) for the disease supposed to be caused by eating out of a chief's dishes or wearing his clothes. “The throat and body swell, and the impious person dies. I had a fine mat given to me by a man who durst not use it because Thakambau's eldest son had sat upon it. There was always a family or clan of commoners who were exempt from this danger. I was talking about this once to Thakambau. ‘Oh yes,’ said he. ‘Here, So-and-so! come and scratch my back.’ The man scratched; he was one of those who could do it with impunity.” The name of the men thus highly privileged was Na nduka ni, or the dirt of the chief.484
The taboo of chiefs and kings in Tonga. The King's Evil cured by the king's touch.
In the evil effects thus supposed to follow upon the use of the vessels or clothes of the Mikado and a Fijian chief we see that other side of the god-man's character to which attention has been already called. The divine person is a source of danger as well as of blessing; he must not only be guarded, he must also be guarded against. His sacred organism, so delicate that a touch may disorder it, is also, as it were, electrically charged with a powerful magical or spiritual force which may discharge itself with fatal effect on whatever comes in contact with it. Accordingly the isolation of the man-god is quite as necessary for the safety of others as for his own. His magical virtue is in the strictest sense of the word contagious: his divinity is a fire, which, under proper restraints, confers endless blessings, but, if rashly touched or allowed to break bounds, burns and destroys what it touches. Hence the disastrous effects supposed to attend a breach of taboo; the offender has thrust his hand into the divine fire, which shrivels up and consumes him on the spot. The Nubas, for example, who inhabit the wooded and fertile range of Jebel Nuba in eastern Africa, believe that they would die if they entered the house of their priestly king; however they can evade the penalty of their intrusion by baring the left shoulder and getting the king to lay his hand on it. And were any man to sit on a stone which the king has consecrated to his own use, the transgressor would die within the year.485 The Cazembes, in the interior of Angola, regard their king (the Muata or Mambo) as so holy that no one can touch him without being killed by the magical power which pervades his sacred person. But since contact with him is sometimes unavoidable, they have devised a means whereby the sinner can escape with his life. Kneeling down before the king he touches the back of the royal hand with the back of his own, then snaps his fingers; afterwards he lays the palm of his hand on the palm of the king's hand, then snaps his fingers again. This ceremony is repeated four or five times, and averts the imminent danger of death.486 In Tonga it was believed that if any one fed himself with his own hands after touching the sacred person of a superior chief or anything that belonged to him, he would swell up and die; the sanctity of the chief, like a virulent poison, infected the hands of his inferior, and, being communicated through them to the food, proved fatal to the eater. A commoner who had incurred this danger could disinfect himself by performing a certain ceremony, which consisted in touching the sole of a chief's foot with the palm and back of each of his hands, and afterwards rinsing his hands in water. If there was no water near, he rubbed his hands with the juicy stem of a plantain or banana. After that he was free to feed himself with his own hands without danger of being attacked by the malady which would otherwise follow from eating with tabooed or sanctified hands. But until the ceremony of expiation or disinfection had been performed, if he wished to eat, he had either to get some one to feed him, or else to go down on his knees and pick up the food from the ground with his mouth like a beast. He might not even use a toothpick
Mgr. Couppé, “En Nouvelle-Poméranie,”
O. Dapper,
Bosman's “Guinea,” in Pinkerton's
P. N. Wilken, “Bijdragen tot de kennis van de zeden en gewoonten der Alfoeren in de Minahassa,”
W. Caland,
Pliny,
On the covenant entered into by eating together see the classical exposition of W. Robertson Smith,
Kaempfer's “History of Japan,” in Pinkerton's
Rev. Lorimer Fison, in a letter to me dated August 26, 1898. In Fijian,
“Coutumes étranges des indigènes du Djebel-Nouba,”
“Der Muata Cazembe und die Völkerstämme der Maravis, Chevas, Muembas, Lundas und andere von Süd-Afrika,”