Tribal and proprietary signs—Tattooing and mutilation—Principles and practice of the taboo—Its survival in modern Europe—The incarnation of Spirits in stones, trees and animals—Belief in the magic powers of the tiger—Animal poison—Bones as a charm—A protecting ear—Ex-votos offered to the Spirit of the tiger—Superstitions about monkeys—Hunting rites
Most of the barbarous races of all countries seek to preserve their identity and distinguish themselves from their neighbours by some marked peculiarity either of dress, jewels and ornaments, or even by some particular mutilation of the body.
Africa shows a wonderful variety of tribal symbols. Among the most general of these are the elliptical or concentric marks of a red-hot iron on the face and breast which are considered such an embellishment by the Bangendi of the Belgian Congo. Another common form is the artificial elongation of the breasts caused by cords or the weight of heavy ropes of pearls. This fashion is in vogue mainly among the Isambo of the same region. Then again it is quite usual for certain classes to dye their hair red, shave off their eyebrows and tear out their eye-lashes and moustaches. The most widely practised form of mutilation, however, is that of the jaw. The Bushongo, also of the Belgian Congo, extract the two incisors of the upper jaw, and some of the women have the lower incisors cut in such a way as to form a hollow in the centre.
Some of these practices are found among the Moï and more particularly the elongation of the ears and breasts and the extraction or pointing of the teeth. This last mutilation takes place at the age of puberty, a fact which suggests that it forms part of the complex of rites which mark the passing of the young from one state to another, or which celebrate their initiation into the full status of membership of the group. If so, it merely follows a custom which is encountered in all latitudes.
Among the Moï the operation of filing lasts from ten to fifteen days. The instrument employed is a hard stone, which is found in the bed of certain rivers, notably the river of Phanrang. It is the subject of a flourishing export trade to the tribes of the interior. The incisors of the lower jaw are filed to resemble a triangle, or perhaps the teeth of a cat, those of the upper jaw are cut in the form of a semicircle or filed down to the level of the gums. Although this mutilation is extremely painful, so great is the influence of tradition that no man would dream of dispensing with it. For as the piercing of the lobe of the ear devotes a woman to perpetual spinsterhood, so the neglect to be filed deprives a man of the right to found a family.
In Australia the young men submit to the extraction of several of their teeth at the moment of initiation. Sometimes the teeth thus removed are hidden under the bark of a tree unknown to their late owner. If he dies the tree is dried by fire and becomes a monument to perpetuate the memory of the deceased. This is a striking example of sympathetic magic, of which I have spoken before.
In Africa the village blacksmith is the appointed minister to perform the rite of dressing the teeth. He places a small iron ring against the tooth and strikes it with a light hammer. It would be natural to suppose that this process would be even more painful than the filing. What matter! In the eyes of the savage the suffering involved is the most meritorious part of the operation. Our coolies could hardly contain their indignation at the suggestion that an anæsthetic should first be administered. Painless filing would be a stigma to man, an outrage to Heaven!
In Africa the practice is extended to women as well as men in several groups, though only after marriage, but in Indo-China I never met any women who had undergone the treatment.
It is well known that mutilations of this kind are not the only badge of race which distinguishes one group from another, for it seems plain that tattooing also originated in a desire to serve the same purpose.
The islanders of Timor employ hereditary marks tattooed on the cheeks, the chin, or the breasts of the women, to distinguish the different families. The same custom is followed in New Guinea. Most of these symbols are compounded of an ideograph and a letter of the alphabet. Their use is extended to distinguish owners of such things as shields and weapons. Here they form a kind of trade-mark of which the owner alone knows the meaning, and which all others are prohibited from infringing. (If I had known of this peculiarity during my travels among the Moï, I should have been more careful in noting the tattoo marks which are to be met with among the dwellers by the lakes and also the signs which are engraved on various objects. As it was I merely observed the blue markings which adorned the legs of the men and the curious red hieroglyphics inscribed in rectangles on their arms and backs. It is very likely that these were also the symbols of relationship or ownership.)
It is well to remind ourselves that the custom exists even in Europe to-day. Some of the Catholic women of Bosnia still practise the tattooing of the forearm or chest with the form of a Latin cross. The practice seems to date from the twelfth century and to be inspired by a desire for a visible sign of their religious isolation, for they live among a Mohammedan population which has never been distinguished for its tolerance.
In whatever manner the custom came into being there is little variety in the substance used in the process. The skin is firmly stretched and the figure lightly sketched upon it. Then a number of punctures very close together are made with a needle dipped in the staining matter and wrapped in cotton almost up to the point. The part is then bandaged until the lapse of a fixed period, after which all covering is taken off and the indelible traces, changed in colour to a Prussian blue, remain on the skin.
Of course the operation is attended with all manner of prayers and ceremonial. It may not take place on certain days which are regarded as unfavourable, and never without the approval and assistance of the Sorcerer. This again recalls the custom of the Catholics of Bosnia, who invariably select Sunday or some other holy day for the ceremony of engraving the sacred sign.
Like the Moï, the youths of the lower Congo reside in a specially reserved dwelling when the time has come for them to undergo the rites associated with initiation into full citizenship. In Africa, however, this residence is always outside the village and the profane are prohibited from entering under pain of death. Further, its principal function is to accommodate those who intend to enter the sect of the "Nkimba" (meaning "initiation"), members of which take the name of "Nkissi" ("enchanted"). Sometimes this voluntary retirement lasts as long as a year.
A widespread, but unfounded, belief prevails that races in a rudimentary state of civilization enjoy greater licence than those which have advanced further along the path of progress. On the contrary, the savage is subject to all manner of restrictions which make freedom of will almost a mockery. Not alone his acts but even his feelings and desires are hedged about with repressive regulations. The simple explanation is that he sees the supernatural in a very different light from us and brings it into the smallest action of his daily life. Once granted that he is not a free agent, and that unseen powers have to be consulted at every end and turn, it follows logically that a number of prohibitions arise which it is convenient to refer to in this book as "Taboos," a generic term which has been used by the Polynesians and now adopted almost universally by ethnologists.
Taboos are of every conceivable kind, royal, sacerdotal, sexual, proprietary, and they all spring from the fundamental notion that it is necessary to regulate every action in accordance with the probability of arousing or conciliating divine displeasure. Some of them follow as a corollary to the belief in the effect of magic by imitation or contact.
Thus, since in time of drought rain can be caused by spilling water on the ground, it is taboo to perform that operation at a period when a cessation from rain is required.
Other taboos are prophylactic. Thus certain persons, contact with whom is considered to be prejudicial to morals, are isolated to preserve the virtue of the others.
I have already recounted the prohibitions of every kind which regulate the behaviour of a woman during pregnancy. Here again the motive is the same. The rules as to isolation and the restriction of diet have no other object than to preserve her from dangers which are ever hovering around.
Other taboos are directed towards the preservation of health and physical strength, and apply largely to kings, chiefs and officials. Thus in Japan princes were never permitted to put their feet on the ground. The Mikado was compelled to spend several hours motionless on the throne. He violated the injunction if he even turned his head. The sun must never shine on his face, and on no account must he cut his nails, hair, or beard. Even to-day the King of Cambodia is not allowed to be in a house of more than one story lest some human being should pass over his head. Accordingly the ceilings of his palace are made of glass so that no one shall commit such an act of treason unobserved.
These curious regulations become more intelligible when we remember that the chief of a savage tribe is regarded as the depository of the health and strength of the whole group, which is thus directly interested in the preservation of its ruler from every form of malady and mischance. It is possible that this very ancient idea is the origin of many of the rules of etiquette which are so punctiliously observed by the Courts of certain States.
An explanation of many of these taboos may also be sought in an examination of the religious systems on which they are based. For example, in totemic groups unions between persons who have entered into a compact with the same totem are invariably prohibited. Accordingly we should expect to find, and do in fact find, that exogamy is the rule among members of the same clan.
The most superficial observation of the religious systems of all nations reveals the existence of taboos in some form or another. They appear in Christianity as in Buddhism, Brahminism, and others which dispute among themselves the title of the true faith.
Even outside the sphere of religious observance we know that certain acts, insignificant in themselves, are habitually avoided. This can only be attributed to a traditional prohibition dating from ancient times. I myself know many devout Christians who would gaze at me in astonishment if I told them that many of their most cherished beliefs can trace their descent from the precepts of pagans. But I spare them any such inward perplexity and merely smile to myself when I see them hasten to put out one of three lights burning in a room, or ostentatiously separate two forks which some clumsy servant has put crosswise on the table.
But besides all these taboos which apply without distinction to all the members of a group, there are others which concern one or other of the sexes, such as the regulation which appoints certain occupations and pursuits as proper for women only, and vice versâ.
Thus, among the Moï the women do all the work about the farms and in the fields, though this would seem to be the natural province of the men. It is easy to suggest laziness as the reason for this reversal of the natural order, but probably the origin is to be sought in some ancestral tradition long since forgotten. More noble occupations, such as war and the chase, are reserved to the men, and their wives, proud of their husbands' glorious duties, are quite content to play the part of beast of burden. The difference is illustrated in many humble actions. A woman must carry a burden on her head or her back. A man submits to no such indignity. He divides the load into two parts, hangs one on each end of a bamboo pole and balances them across his shoulder. It is again necessary to recall that Europe shows traces of this conception which have hitherto remained unexplained. Why is it natural for a woman in Austria to act as a mason's labourer, while in France it would be deemed an outrage to impose such laborious duties? Why is the office of lemonade-seller confined to men in France, while in Austria that rôle is invariably played by women? The list of these anomalies is lengthy and would furnish evidence for a plausible argument that the feminist movement is no more than the belated revenge of a sex whose activities have been too long checked by the arbitrary prohibitions of man.
We have now seen that certain persons, natural and supernatural, certain objects, and even actions, are deemed harmful and to be avoided at all costs. It is therefore not altogether surprising that the truly righteous avoid even referring to those persons, objects, or actions.
The Moï, for example, will never utter the word "Tiger," an animal he regards with a kind of holy awe, and which has been raised to the rank of a deity. If he must refer to the creature he calls it "The Master" or "The Lofty One," or else uses some obvious paraphrase the sense of which escapes no one.
Hunting one day in the forest, I happened to meet a little girl who was gathering bamboo shoots for the family meal. I chanced to ask her whether peacocks and heath-cocks were to be found in those regions.
"Oh, yes," she replied, "there were several here just now, but they have gone.... There is no peace among us," and a few moments after, "We fear."
I had little difficulty in guessing the object of her terror though she dared not put it into words, but to convince myself, and partly, I fear, from an unmannerly enjoyment of her confusion, I feigned ignorance and asked again:
"But what do you fear?"
She hesitated a moment, half paralysed with fear at the thought of uttering the dread name, then recovered her composure and with sly malice replied:
"We fear Heaven."
Heaven, that was the Tiger without doubt! The following week I learnt with tragic force how natural were her fears, for she fell a victim, by no means the first, to the terrible enemy.
The incident remains engraved on my memory both for the melancholy interest attaching to it, and also because it was the first time I had come into actual contact with the taboo which forbids certain names to be uttered or requires the employment of a special language when prohibited subjects are to be referred to.
Explanations have often been attempted of the belief commonly held by savages in the incarnation of Spirits in forms other than that of a human being. The most natural theory is probably the most obvious. Since the world began all peoples have noticed that man is one of the most perishable of the objects about them. Is it likely, they ask, that the Spirits would choose so destructible a home for their earthly habitation? Surely they would select a place with greater chances of permanence, a stone, for example, or a tree? Hence the worship of these objects, not for any intrinsic value, but because they are housing Spirits.
Among the Bahnar, a Moï group, certain flints of immense age are objects of the greatest veneration. Frequently one of these stones is raised on high on a pedestal of bamboos and the more curious they are in appearance, the more reverence is bestowed upon them. The conception of the incarnation of a deity in an animal must be traced back to the same idea. Primitive man naturally attributed to animals, which sometimes preyed upon him, powers superior to his own. He was far from thinking himself the lord of creation and ascribed that superiority to the presence of a Spirit incarnated in the animal and directing its actions. The Egyptians worshipped the crocodile under various names, such as "Lord of the Waters," and "The Devourer." If such a belief prevailed among an advanced people such as these, it is hardly surprising that the barbarous races of Indo-China should fall into the same error.
We find, in fact, among these races clear traces of litholatry (from the Greek lithos, a stone), dendrolatry (dendron, a tree), and theriolatry (thēr, a wild beast).
It is quite usual to find some hoary guardian, such as a fig-tree or ebony tree, stationed at the entrance of a village. It shelters with its spreading foliage a minute house raised on piles and dedicated to the Genius of the Soil or the Master of the Earth. Within this pagoda is a brazier from which the fumes of incense are always rising. The offerings which are brought will call down the blessing of Heaven on the harvest, and in particular will inspire the Genius to wreak vengeance on thieves who attempt to rob the public granary. A few canes hung on the walls of this little building serve to put a holy fear in the less imaginative visitors. They are the symbol of the punishment which will be meted out to robbers.
Unfortunately, the harvest has to encounter not merely the depredations of the evilly-disposed, but also the attacks of animal enemies such as the boar and the deer. To ward off this class of mischance a stretched bow is hung on the roof, threatening with its arrow any animal bold enough to approach, I may add that the farmers frequently use this hut as a lair from which to shoot the marauders. By thus doing the work of the Genius they augment his reputation and benefit themselves, a very satisfactory arrangement.
Similar rites are to be found in every part of the world from the earliest times. In ancient Egypt the festival of Sokari (the hawk-headed Osiris) at Memphis always concluded with the erection of a pillar called "Tat" or "Ded" in the form of a tree without foliage. The same custom obtains among the Siamese, the Cambodians, and the Laotians, where the "Tat" is often to be seen. Its origin is plainly ritual. In the region of the lakes the "Tats" are to be found placed so close together as to look like a nursery garden. As a rule these monuments are made of simple hewn masonry and vary greatly in size. The same variety is to be observed in their form and design, which seems to be determined by the individual caprice of the architect rather than by any conformity to established custom. They generally resemble a pyramid in shape, the base being either circular or square, the apex assuming the form sometimes of a Byzantine roof or that of a spire. Their erection is usually the fulfilment of a vow or the commemoration of some fortunate occurrence in the family. Among the Laotians the number of "Tats" which a man raises is considered the measure of his piety.
In Europe the same conception appears in the familiar festivities of the maypole.
It sometimes happened in the course of our geodetical survey that we were compelled to cut down a tree which interrupted the field of view of our instruments. A most interesting scene preceded the act of destruction. The "foreman" of our Moï coolies approached the condemned tree and addressed it much as follows:
"Spirit who hast made thy home in this tree, we worship thee and are come to claim thy mercy. The white mandarin, our relentless master, whose commands we cannot but obey, has bidden us to cut down thy habitation, a task which fills us with sadness and which we only carry out with regret. I adjure thee to depart at once from the place and seek a new dwelling-place elsewhere, and I pray thee to forget the wrong we do thee, for we are not our own masters."
This harangue, accompanied by spitting and an immense obeisance, being concluded, the foreman addressed another in very similar terms to the Lord Tiger, which in its character of undisputed King of the Forest has jurisdiction over every tree within it.
The tiger, indeed, thanks to its fearful ravages in this land of hilly jungle, is easily first among the animals which popular superstition has endowed with supernatural powers. Nor is this to be wondered at, for Europeans who live in the country are frequently obliged to confess themselves thwarted and even driven away by the depredations of this ferocious beast. I have already mentioned an occasion on which, after fourteen nights of inactivity, I was compelled to withdraw and abandon the place to a tiger which had carried off one of my natives before my very eyes. It was during this same fruitless attempt to get rid of the pest that I learnt from my escort the popular superstitions concerning the powers of this formidable foe.
In the first place their beliefs are determined by terror. Everything concerning the creature is fantastic, mysterious, marvellous.
A fearsome natural power resides in its whiskers, which produce the awful thing known as animal-poison. The right and ability to invoke this phenomenon pertain to the Sorcerer who proceeds in this wise. As soon as a tiger has been killed or captured he pulls out its whiskers and encloses them with the utmost care in a hollow bamboo stick. A hundred watches later a snake emerges from this prison and takes refuge in the garden. The Sorcerer seeks out the place where it lies hidden and once a year on the fifteenth day of the seventh moon he takes it a few grains of maize, which constitute its sole nourishment. The creature rises from its hole, rears itself aloft, swallows the gift, and if it finds it to its taste leaves a few drops of poison on the ground as a sign of gratitude. The Sorcerer collects these carefully in a saucer. According to the rites he must use this poison before the year is over under penalty of himself becoming impotent. His duty is to mingle it with the food of certain persons whom the Spirits will designate.
After a short time disturbing symptoms make their appearance. The patient is seized with a trembling fit which agitates his whole frame. Convulsions follow, or else he loses his sight, or hearing, or sense of smell, while his stomach swells in a manner alarming to behold. The disease soon defies all treatment and the wretched victim expires amidst the most atrocious sufferings.
It is easy to scoff, but every traveller in these regions has known cases of sudden attacks of a particularly virulent form of fever which manifests itself in most alarming forms, such as suicidal mania, epilepsy, pronounced deafness, or swelling of the abdomen.
I myself had an unpleasant practical illustration of the unshakable belief in animal-poisons and their baneful effect. There was a native member of the mission who believed himself bewitched in this manner. Although he was in a high fever, he stolidly refused all medical assistance and immediately coughed up the mixture which I attempted to force down his throat. Within four days he was dead, a victim to his own superstitious ignorance. The most unfortunate effect of the tragedy, however, was that it only served to confirm his companions in their belief.
It must not be believed that everything pertaining to the tiger is necessarily harmful. On the contrary certain parts of its body are credited with some remarkably beneficial properties. Thus some small bones of the shoulder are frequently carried about as a charm against the attacks of the animal itself, and also to give their owner physical superiority over his foes and preserve him against an unfavourable result of the ordeal, should he be called on to face that trial. It is therefore little surprising that competition for this talisman is often bitter and bloody and that its market value sometimes exceeds that of a buffalo.
Another widespread superstition is that a tiger which, in springing upon its prey, is clumsy enough to damage the ear, will abandon its victim immediately and never return to devour it. Curiously enough we received from the mouths of two members of the mission, M. Millet and Sergeant Valutioni, proof that this belief is not altogether devoid of foundation. The former once spent four days watching over the corpse of a buffalo with a torn ear which had been killed by a tiger. The animal never returned to carry away its prey. Now we know that the habit of this carnivorous beast is to return nightly to devour its victims when their weight is too great to permit of their being carried off immediately to its lair. So was it simple caprice which prompted this strange behaviour or had the tiger perhaps been wounded in the encounter? It is impossible to bring the question out of the realm of surmise.
The Sergeant's experience was somewhat similar. He was riding at nightfall when his horse suddenly swerved and nearly threw him out of the saddle. Picking himself up, he saw a huge tiger leap upon his horse, only to abandon it immediately and disappear into the jungle. He examined his mount for injuries and discovered that the only damage was that a piece of its ear had been torn off. The natives who had witnessed the attack manifested no sign of astonishment and recounted the numerous occasions on which they had observed a similar occurrence.
Whatever the truth may be, it is in virtue of incidents such as these that the Moï attribute to the tiger the faculty of reasoning out all its acts. It is considered the most vindictive of creatures, and rather than expose themselves to its vengeance they will let all its misdeeds go unpunished, contenting themselves with a philosophical resignation to fate. Sometimes the inroads of tigers cause the abandonment of an entire village, the natives preferring exile to gradual decimation. Sometimes, however, they resort to charms to ward off the dread plague. For instance, they will place a box, on one side of which the figure of a tiger is rudely carved, in front of the principal house. This is a favourite device of the Annamites, among whom these ex-votos distinguish a region infested by the pest. Every time a stranger passes the spot it is his duty to leave a stone or a twig in honour of "Duc-Thay" the Noble Master, the Spirit which has jurisdiction over the tigers, perhaps the tiger itself.
A supernatural character is also attributed to the monkey, largely on account of its agility, its imitative ability, and its cunning in escaping from its pursuers. The creature is held in high esteem by many peoples, and it will be remembered that the Hindoos regard it as an incarnation of Vishnu. The white gibbon with black whiskers is regarded with great veneration. One of my colleagues once tamed one of this species and taught it to perform various domestic duties. The creature made his bed, washed up and waited at table. But it was extremely jealous and went into transports of anger if any stranger seemed to monopolize its master. Of course, the natives attributed these accomplishments to the presence of a Spirit, so my colleague was baulked of the credit due to his patience. Among the Phuyen, an orang-outang of about human proportions enjoyed a most unenviable reputation. It was supposed to snatch the unwary traveller in its huge, hairy arms and shake the breath out of him while uttering screams of fiendish glee. To escape such an embarrassing encounter the natives who inhabit the forests in which the creature lives always carry an armful of long bamboo shoots. If they are attacked the shoots prevent the orang-outang from getting a proper grip of its victim, who thus escapes without difficulty.
A widely prevalent superstition in Langbian is that certain monkeys of the species known as semnopithecus never put foot to ground. They are supposed to progress by hanging on to each other and thus forming a living chain, one end of which is attached to a tree overhanging a stream. I can myself bear witness to having frequently seen them bridge the space between two trees in this manner and accomplishing the most astonishing acrobatic feats on a trapeze consisting of their companions.
Hunting rites are numerous and for the most part rest on the same conception which we have noticed before in relation to other rites, namely the belief in the power of imitative or sympathetic magic.
Thus a hunter never eats the flesh of the hare or deer for fear of becoming as timorous as these creatures. This species of food is only permitted to old men, women and children. If a wild-boar hunt is in prospect the hunters taking part must abstain from fat and oil. Without this precaution the animal would undoubtedly slip through the meshes of their nets and escape its pursuers. When the Laotians slaughter elephants for the sake of their ivory the women are absolutely forbidden to cut their hair or nails, otherwise the monsters would infallibly break the stakes of the palisade in which they are entrapped. So long as an elephant-hunt lasts the hunters may only communicate in a special language which has conventional terms for objects of common use. (We shall see later that a special language is also employed by the Cham on their annual expeditions in search of eagle-wood.)
Another regulation concerns the chief of the hunting-party, who may not set foot to ground. If the necessity arises that he must leave his elephant a carpet of leaves is spread beneath his feet.
Whenever we killed an elephant the natives flung themselves upon the victim. The first-comer drank its blood with relish and the others had to rest content with the great drops which reached the ground. The next step was to cut off the little triangle in which the trunk terminates. This object is a much prized amulet. Next the genital organs are severed for the evening meal, and finally, as something is due to us for presenting such booty, they offer us hairs from the animal's tail for toothpicks. To be offered these hairs is the equivalent of being presented with the brush in Europe.
Another widespread superstition among the Moï is that the urine of savage dogs is able to blind the prey that they pursue. M. Millet tells us that in the province of Tay-Nhinh he saw wild dogs tear out the eyes of a boar, pin it against a tree and rip it in pieces. One of them seemed to be told off to distract the victim during these operations, the distraction consisting of biting the creature's head to prevent it from turning round and goring its foes with its tusks. The combination of ferocity and system displayed by these wild dogs has always greatly impressed the Moï, who believe that it is quite impossible to kill or capture them. We must admit that, though during our operations we killed almost every kind of wild animal, we never did anything to shake that belief. A wild dog was never in the day's bag.
Agrarian rites—How Me-Sao, King of the Moï, opens the jar—Rites of initiation and "coming of age."
The Moï being essentially an agricultural people it is not difficult to believe that a large number of agrarian rites enliven the monotony of their daily life. We must also remind ourselves that these rites are generally based on a belief in imitative or sympathetic magic. They are seldom propitiatory in character.
Thus before each harvest the Mnong plant bulbous or fibrous-rooted plants in the corners of their rice or maize fields and water them with spirits. At sowing time they cast some of the leaves of these plants among the seed in the hope of thus attracting the Spirit of the grain. The ceremony is completed by sacrificing a pig or chicken, and the proceedings terminate with a great feast. This method of celebrating sowing-time with a feast was famous in antiquity. The sower assumes that by filling his own body with food he can stimulate the fertility of the grain. The place and time selected is the largest plantation the sower can find and the season of the new moon, as if to invite the harvest to coincide with the last quarter. If the sower is a woman she will let her hair hang loose, in order that the stalk of the cereal may, by imitation, be as long as possible. At harvest time she will clothe herself very lightly, and the ball of rice, in imitation of her slender form, will be small, and accordingly of better quality.
Reasoning along these lines the savage often believes that the sexual act during seed-time will have a great influence on the harvest to come. Sometimes this influence is considered beneficent, and accordingly the work of sowing is accompanied by the most licentious orgies. Sometimes, on the contrary, this influence is regarded as baneful, and chastity is recommended, or even ordered. The famous ethnologist Frazer considers that to this order of ideas must be traced the rigid abstinence observed by Catholics during Lent.
Even to-day the Karens believe that illicit love affairs bring a bad harvest to the guilty parties.
In this connection it is only necessary to observe that ancient history has much to tell us of lascivious festivals in which the laws of morality and decency were relaxed almost to the point of extinction during the sowing-time. The Saturnalia of ancient Rome, taking their name from Saturn, the god of agriculture, are an example which occurs readily to the mind, and modern equivalents are to be found in certain half-pagan, half-religious ceremonies of eastern Europe.
It is also not without a certain significance that all these agrarian rites, no matter the group which practise them, are celebrated in the open air and not in a temple, and that their observance is not the function of a professional priestly class, but the duty of all, from the highest magnate to the humblest slave.
The Moï preface every religious ceremony with the opening of a jar of spirits of rice. To omit this prelude would be to invite disaster. In the dead of night the discordant voice of the tom-tom suddenly breaks upon the stillness, and, as often as not, its message is one of invitation to the opening of a jar. We obeyed the summons at first mainly out of curiosity, but finding the proceedings monotonously similar, we soon came to take no further interest. One of the best-known chiefs, Me-Sao, who enjoyed the title of "King of the Moï," had a grandiloquent manner on these occasions which is worthy of record.
His house, or rather conglomeration of huts, was certainly not less than a hundred yards in length. The stage was thus fully worthy of the scene to be presented. As the guests arrive, the host invites them to be seated on a row of stools, very large but so low as to give the impression of sitting on the ground. A number of attendants immediately take off the visitors' shoes, anoint their feet with various oils, after which the guests rest their legs on a low, iron railing fixed in the ground and worked into a rude pattern. In front of the audience is a post to which is fixed an enormous jar containing perhaps twenty-five to thirty litres of spirits of rice. A Moï seated before the post recites our praises in a drawling voice. Our skill in the hunting-field, our physical strength, the efficacy of our medicines form a theme on which the bard lets his fancy play freely. When he has recounted our individual virtues, another warrior imprisons our right wrists in a thick copper bracelet, an act which signifies the conclusion of a compact and an oath of blood-brotherhood. The great jar is then solemnly decanted after an invocation to the spirits. The King of the Moï introduces a long hollow straw into the liquid, draws up a mouthful, and graciously offers the other end to those whom he deigns to honour with his friendship. It would be the height of ill-breeding to decline this mark of friendship, and there is no alternative but submission. One by one we take a sip from the stalk, which is kept filled from a small drinking-horn with a hole in the middle to regulate the flow of the liquid. Those who drink first are the most to be pitied, for the jar is corked with a mixture of glazed earth and bran, and in spite of the cup-bearer's skill some of the solid matter always gets into the tube. By a happy convention there is nothing to prevent the guest from spitting out his dose, in fact the action is regarded as a high compliment to the character of the vintage. This ceremony frequently lasts all night to the accompaniment of selections by the band of native musicians on enormous gongs. When the distinguished strangers have been thus honoured the tribesmen, in order of rank, take the tube in turn, and after them the women also, by which time the liquid has become perfectly innocuous, thanks to its successive dilutions.
The offer of a jar to a guest of rank is a mark of respect and allegiance in all these parts. Wherever we went we were always received by the chiefs with a preliminary greeting of this kind.
Spirits of rice consist of a mixture of paddy and water which is allowed to ferment for not less than ten days and not more than three moons. Another favourite offering was that of a white cock flanked by an odd number of eggs and served on a kind of cane tray, of which the bottom was sprinkled with a layer of snow-white rice. In exchange for these courtesies we returned presents of brass needles, and, if our reception had been particularly cordial, mirrors, which the women almost tore from our hands. This exchange of presents was the sign of an alliance and was seldom followed by any act of treachery. We soon came to realize that we had little to fear from groups who gave and received these hostages.
Superficial observers often attribute to superstitions certain modern customs of which the origin is to be sought in moral or legal decrees. Many of these customs which seem without significance become quite intelligible when viewed in the light of recent research into the institutions and ways of life of societies which have long since disappeared. In the same way our opinion will be sensibly modified by a close examination of the customs of primitive peoples whose rites and ceremonies we are apt to attribute too readily to abstract symbolism.
For example, research into the origin of the practice of circumcision has brought some authorities to the view that this custom has at some time been substituted for that of human sacrifice when the victor offered the body of the vanquished as a gift to the gods. When David came to Saul to demand the hand of his daughter, the King replied that the only dowry he required was a hundred foreskins of the Philistines. In other words, Saul's conditions were the sacrifice of a hundred of his enemies, and do not seem to be unreasonable under the circumstances. Again the Dyaks of Borneo are not allowed to take a wife until they have at least one scalp of their foes to their credit. Later, by a prolonged process of substitution, circumcision of the boys and excision of the girls have taken their place as rites which mark the admission of the young people into the full privileges and fellowship of the community and signify the passing of childhood.
Most of the groups which practise these rites set apart a special hut for the accommodation of the boys and girls during the celebration. No one is allowed to enter, and the novices are subject to a multitude of disciplinary regulations which are designed to promote physical courage and endurance, obedience to superiors, and respect for established tradition. Certain kinds of food are rigorously prohibited during this period of seclusion, which lasts until the wounds made by the operation are healed, an event celebrated with great pomp.
These ceremonies are only consistent with the theory that among certain races circumcision is not a piece of pure symbolism but an act of physical and social initiation. The candidate for admission to the full rights of citizenship must be instructed in the duties and responsibilities of his new status. He must be initiated into the traditions of his clan. In nearly every case some distinctive feature of dress or hair, or some tribal mark, such as tattooing, deformation, or mutilation indicates the critical period. In Rome the young man put on the toga to indicate his assumption of the rights of manhood.
It must not be imagined that the attainment of puberty in a physiological sense coincides with admission into full membership of the tribe. It is possible for these events to be separated by a long period, though many observers have fallen into error in ignorance of the fact.
The Catholics regard the first communion as the point at which the innocence of childhood passes, and manhood, with its burden of temptation, begins. Accordingly the communicant-to-be is prepared for this ceremony by a period of initiation, during which he makes a reverent study of the traditions of his faith and the articles of his creed.
The Moï, too, celebrate the attainment of puberty by a series of rites and festivals. The period of seclusion in a special house which no one may enter points clearly to a belief in the necessity of a period of initiation, during which the candidate prepares himself for the new life.
The Moï also exhibit traces of usages regulating the sexual relation which are of very ancient origin. We have already noticed the innumerable prohibitions obligatory during pregnancy. The rites to be observed during the menstrual period, and particularly at the time of the first menstruation, are no less rigorous and complicated. A woman must not touch meat at that period, and must be particularly careful to avoid contact with either of her parents. The girls of the Lolo, a people on the Chinese frontier, as soon as they have reached a marriageable age, are subjected to a vegetarian diet and have their food, from which every particle of meat and fat is carefully excluded, cooked in special pots.
On the other hand the Moï seem to have no special rites to mark the menopause.
Similar customs are to be found among most of the races in the Far East. The Blimyar, a Dravidian people from southern Mirzapore, reserve a certain part of their houses, under the outer verandah, for the women during the menstrual period. The Parsees forbid their women to look on flame. Europe itself is familiar with regulations of the same type. In the country districts of France the peasants think that the presence of a woman in the condition in question is enough to turn the beer, convert the wine into vinegar or even ruin a whipped cream or mayonnaise! The belief seems to spring, like so many others, from the long accepted convention that contact with blood is a cause of impurity.
Another very curious rite is that which ethnologists have agreed to call "avoidance," which means the prohibition imposed on both parties to a marriage to touch, in the case of the husband, his mother-in-law, and, in the case of the wife, her father-in-law. Colonel Diguet of the Colonial Infantry deposes that this taboo is found also among the Man-Coc and the Man-Pa-Teng, tribes of mountaineers near Tonkin, whose customs bear strong resemblances to those of the Moï. Speaking for myself, I can advance the case no further, for to all my questions on the subject the natives answered with that obvious reticence which is the sign of their dislike to be catechized on sexual matters.
Africa and Australia furnish many examples of "avoidance." The Bovandik of South Australia even have a special language for conversation between a husband and his wife's mother, or a wife and her husband's father. In Uganda a son-in-law may not look at his mother-in-law and not even speak to her except through a partition or carefully closed door. Madagascar provides examples of the separation of the sexes. The Mahafaly and the Sakalava build their houses with two doors, one facing north for the husband and another facing west for the wife. The woman may eat hot foods but the man may not. On the other hand, the wife may not sit on the same mat with her husband during his meals. This practice of eating apart is common throughout the East. The Moï are no exception, and even carry it to the length of taking their meals in groups, each group consisting of members of the same clan or village. We had the most bitter experience of this custom and its resulting inconvenience during the expedition. It was our practice as a rule to have the midday meal in the open at any place where we happened to be at the moment, and the time was naturally short. But however short the interval, the coolies never failed to waste the larger part of it in sorting themselves out into clans.
Primitive peoples regard the fertility of their women as a national asset, and all kinds of rites are celebrated to avert the crowning disaster of sterility, which is neither more nor less than a public calamity. The Laotians, who cannot truly be described as primitive, make family pilgrimages to a temple in which there is a famous statue, probably of the goddess Kâli. The figure is of a woman of a black race standing with a linga in her hand. Each day she receives a large number of visitors, who show their devotion by sprinkling her lips with cocoa-nut oil in the hope of gaining her favour, and thereby assuring to themselves a numerous posterity. The walls of the temple are hung with votive offerings, the nature of which leaves no doubt as to the character of the requests made to the divinity. In this connection it may be mentioned that a similar practice obtains in certain villages of the Italian Tyrol, Bavaria, and Rhenish Prussia, where the traveller will find the votive offerings, consisting of a spiked ball, a symbol of the matrix, directed to the same end.
In lands less enlightened, where sculpture is but in its infancy, this act of devotion is replaced by a ceremony enacted by the Sorcerer. The Tho, for example, make a small model bridge of bamboo and place it near the house of the childless family. The bridge is a standing invitation to the Spirit of Fertility to enter the house and accept the hospitality of the inmates, rewarding them by granting their request.
Among other tribes the Sorcerer makes a small figure of the barren woman and adjures it to submit to the yoke of maternity. It will be remembered that the rite of envoûtement (casting a spell on a person by transfixing an image of him) is based on sympathetic magic, so that it is essential that the operator should possess some portion of the person on whose behalf the ceremony is performed. A piece of hair, some nail-parings, or, best of all, some of the menstrual blood, are most commonly used on these occasions. This rite is practised by almost all savage tribes, but generally with a view to accomplishing the destruction of the original of the model rather than obtaining favours for him.
Among the Moï certain plants which they call "Begand" are endowed with magical properties, malevolent or otherwise. All these roots belong to the family of the Zingiberacae. Sometimes all that is required of the sick man is to rub himself with the herb. The spirit which has caused his illness will then acknowledge the efficacy of the treatment and withdraw. Sometimes, on the contrary, a single leaf mixed with food is quite sufficient to cause a mortal disease. When mixed with tobacco the "Begand" acts either as a love philter or as a means of procuring an abortion. Among other tribes the species is known as "Magan," and the Sorcerer alone is allowed to cultivate it, since it forms one of the principal ingredients in the small figures of friends or enemies which play so large a part in magical ceremonies. This rhizome is also reputed to have a powerful effect upon animals, and a few leaves are invariably placed in traps and nets to ensure a successful catch.
The missionary Father Durand, who laboured for years among the Moï, says that the Magan is worshipped as if it were a god, and confirms the view that it possesses valuable therapeutic properties.
While on this subject it is interesting to recall that all the research of modern travellers has so far failed to discover the plant which furnished "Soma" to the Vedic tribes and "Hom" to the Iranians. If this discovery is ever made it will set at rest any doubts which may exist as to the original seat of the most ancient religion of the Indo-Iranian race. The only Soma of which we know anything is that of the Brahmins, and this, indeed, differs in vital respects from the sacred beverage celebrated in the Hymns, for, instead of producing inebriation, it seems to have acted as an emetic. The "Hom" of the Kirman Parsees, or rather the "Nireng," which is a mixture of "Hom" and cows' urine, likewise possesses the properties of an emetic. This is perhaps merely a coincidence of the kind which is frequently observed among different groups among whom religion is little more than sorcery.
It has always been my regret that I never had an opportunity of witnessing the ceremony of envoûtement. M. Millet, however, of the Woods and Forests Department of Indo-China, saw it more than once and gave me the following graphic account.
A Moï who has some cause of complaint against one of his fellow tribesmen observes his tracks and follows him until he reaches the spot where his enemy has relieved himself. He marks the place with a short bamboo inserted in the ground. A short time after, perhaps, his enemy falls ill, and then he visits the place at frequent intervals and either thrusts the bamboo deeper into the ground or else draws it out, according to his desire to aggravate or diminish the malady.
It may be, of course, a pure coincidence that the illness follows the ceremony I have related, but it is at least open to conjecture that the victim hears of what has been done and fear of coming vengeance unnerves him and produces the evil physical effects he expects. Everyone knows how human beings, especially highly strung and nervous human beings, can make themselves ill by anticipating an evil which they dread.
M. Millet was also responsible for the following account of an hallucination of which he was the victim, and as he is a gentleman of unimpeachable veracity, and neither weak nor superstitious, I see no reason to hesitate in accepting his statements.