The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 08 of 12). Frazer James George
we prefer the former supposition, we must conclude that, originally at least, the pig was revered rather than abhorred by the Israelites. We are confirmed in this opinion by observing that down to the time of Isaiah some of the Jews used to meet secretly in gardens to eat the flesh of swine and mice as a religious rite.84 Doubtless this was a very ancient ceremony, dating from a time when both the pig and the mouse were venerated as divine, and when their flesh was partaken of sacramentally on rare and solemn occasions as the body and blood of gods. And in general it may be said that all so-called unclean animals were originally sacred; the reason for not eating them was that they were divine.
§ 4. Osiris, the Pig and the Bull
In ancient Egypt, within historical times, the pig occupied the same dubious position as in Syria and Palestine, though at first sight its uncleanness is more prominent than its sanctity. The Egyptians are generally said by Greek writers to have abhorred the pig as a foul and loathsome animal.85 If a man so much as touched a pig in passing, he stepped into the river with all his clothes on, to wash off the taint.86 To drink pig's milk was believed to cause leprosy to the drinker.87 Swineherds, though natives of Egypt, were forbidden to enter any temple, and they were the only men who were thus excluded. No one would give his daughter in marriage to a swineherd, or marry a swineherd's daughter; the swineherds married among themselves.88 [pg 025] Yet once a year the Egyptians sacrificed pigs to the moon and to Osiris, and not only sacrificed them, but ate of their flesh, though on any other day of the year they would neither sacrifice them nor taste of their flesh. Those who were too poor to offer a pig on this day baked cakes of dough, and offered them instead.89 This can hardly be explained except by the supposition that the pig was a sacred animal which was eaten sacramentally by his worshippers once a year.
The view that in Egypt the pig was sacred is borne out by the very facts which, to moderns, might seem to prove the contrary. Thus the Egyptians thought, as we have seen, that to drink pig's milk produced leprosy. But exactly analogous views are held by savages about the animals and plants which they deem most sacred. Thus in the island of Wetar (between New Guinea and Celebes) people believe themselves to be variously descended from wild pigs, serpents, crocodiles, turtles, dogs, and eels; a man may not eat an animal of the kind from which he is descended; if he does so, he will become a leper, and go mad.90 Amongst the Omaha Indians of North America men whose totem is the elk, believe that if they ate the flesh of the male elk they would break out in boils and white spots in different parts of their bodies.91 In the same tribe men whose totem is the red maize, think that if they ate red maize they would have running sores all round [pg 026] their mouths.92 The Bush negroes of Surinam, who practise totemism, believe that if they ate the capiaï (an animal like a pig) it would give them leprosy;93 perhaps the capiaï is one of their totems. The Syrians, in antiquity, who esteemed fish sacred, thought that if they ate fish their bodies would break out in ulcers, and their feet and stomach would swell up.94 The Nyanja-speaking tribes of Central Angoniland, in British Central Africa, believe that if a person eats his totemic animal, his body will break out in spots. The cure for this eruption of the skin is to bathe the body in a decoction made from the bone of the animal, the eating of which caused the malady.95 The Wagogo of German East Africa imagine that the sin of eating the totemic animal is visited not on the sinner himself but on his innocent kinsfolk. Thus when they see a child with a scald head, they say at once that its father has been eating his totem and that is why the poor child has scabs on its pate.96 Among the Wahehe, another tribe of German East Africa, a man who suffers from scab or other skin disease will often set the trouble down to his having unwittingly partaken of his totemic animal.97 Similarly among the Waheia, another tribe of the same region, if a man kills or eats the totemic animal of his clan, he is supposed to suffer from an eruption of the skin.98 In like manner the Bantu tribes of Kavirondo, in Central Africa, hold that the eating of the totem produces a severe cutaneous eruption, which can however be cured by mixing an extract of certain herbs with the fat of a black ox and rubbing the body of the sufferer all over with the mixture.99 The Chasas of Orissa believe that if they were to injure their totemic animal, they [pg 027] would be attacked by leprosy and their line would die out.100 These examples prove that the eating of a sacred animal is often believed to produce leprosy or other skin-diseases; so far, therefore, they support the view that the pig must have been sacred in Egypt, since the effect of drinking its milk was believed to be leprosy. Such fancies may perhaps have been sometimes suggested by the observation that the eating of semi-putrid flesh, to which some savages are addicted, is apt to be followed by eruptions on the skin. Indeed, many modern authorities attribute leprosy to this cause, particularly to the eating of half rotten fish.101 It seems not impossible that the abhorrence which the Hebrews entertained of leprosy, and the pains which they took to seclude lepers from the community, may have been based on religious as well as on purely sanitary grounds; they may have imagined that the disfigurement of the sufferers was a penalty which they had incurred by some infraction of taboo. Certainly we read in the Old Testament of cases of leprosy which the historian regarded as the direct consequence of sin.102
Again, the rule that, after touching a pig, a man had to wash himself and his clothes, also favours the view of the sanctity of the pig. For it is a common belief that the effect of contact with a sacred object must be removed, by washing or otherwise, before a man is free to mingle with his fellows. Thus the Jews wash their hands after reading the sacred scriptures. Before coming forth from the tabernacle after the sin-offering, the high priest had to wash himself, and put off the garments which he had worn in the holy place.103 It was a rule of Greek ritual that, in offering an expiatory sacrifice, the sacrificer should not touch the sacrifice, and that, after the offering was made, he must wash his body and his clothes in a river or spring before he could enter a city or his own house.104 The Parjas, a small tribe of [pg 028] the Central Provinces in India, are divided into clans which have for their respective totems the tiger, the tortoise, the goat, a big lizard, a dove, and so on. If a man accidentally kills his totemic animal, “the earthen cooking-pots of his household are thrown away, the clothes are washed, and the house is purified with water in which the bark of the mango or jamun tree (Eugenia jambolana) has been steeped. This is in sign of mourning, as it is thought that such an act will bring misfortune.”105 If a Chadwar of the Central Provinces who has the pig for his totem should even see a pig killed by somebody else, he will throw away the household crockery and clean the house as if on the death of a member of his family.106 The Polynesians felt strongly the need of ridding themselves of the sacred contagion, if it may be so called, which they caught by touching sacred objects. Various ceremonies were performed for the purpose of removing this contagion. We have seen, for example, how in Tonga a man who happened to touch a sacred chief, or anything personally belonging to him, had to perform a certain ceremony before he could feed himself with his hands; otherwise it was believed that he would swell up and die, or at least be afflicted with scrofula or some other disease.107 We have seen,
Isaiah lxv. 3, lxvi. 3, 17. Compare R. H. Kennett,
Herodotus, ii. 47; Plutarch,
Herodotus,
Plutarch and Aelian,
Herodotus,
Herodotus, ii. 47
J. G. F. Riedel,
Rev. J. Owen Dorsey, “Omaha Sociology,”
Rev. J. Owen Dorsey,
J. Crevaux,
Plutarch,
R. Sutherland Rattray,
Rev. H. Cole, “Notes on the Wagogo of German East Africa,”
E. Nigmann,
J. Kohler, “Das Banturecht in Ostafrika,”
C. W. Hobley, “Anthropological Studies in Kavirondo and Nandi,”
C. Creighton,
2 Kings v. 27; 2 Chronicles xxvi. 16-21.
Leviticus xvi. 23
Porphyry,
See