Название: The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 03 of 12)
Автор: Frazer James George
Издательство: Public Domain
Жанр: Зарубежная классика
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Special precautions taken to guard the king against the magic of strangers.
When precautions like these are taken on behalf of the people in general against the malignant influence supposed to be exercised by strangers, it is no wonder that special measures are adopted to protect the king from the same insidious danger. In the middle ages the envoys who visited a Tartar Khan were obliged to pass between two fires before they were admitted to his presence, and the gifts they brought were also carried between the fires. The reason assigned for the custom was that the fire purged away any magic influence which the strangers might mean to exercise over the Khan.407 When subject chiefs come with their retinues to visit Kalamba (the most powerful chief of the Bashilange in the Congo Basin) for the first time or after being rebellious, they have to bathe, men and women together, in two brooks on two successive days, passing the nights under the open sky in the market-place. After the second bath they proceed, entirely naked, to the house of Kalamba, who makes a long white mark on the breast and forehead of each of them. Then they return to the market-place and dress, after which they undergo the pepper ordeal. Pepper is dropped into the eyes of each of them, and while this is being done the sufferer has to make a confession of all his sins, to answer all questions that may be put to him, and to take certain vows. This ends the ceremony, and the strangers are now free to take up their quarters in the town for as long as they choose to remain.408 Before strangers were admitted to the presence of Lobengula, king of the Matebeles, they had to be treated with a sticky green medicine, which was profusely sprinkled over them by means of a cow's tail.409 At Kilema, in eastern Africa, when a stranger arrives, a medicine is made out of a certain plant or a tree fetched from a distance, mixed with the blood of a sheep or goat. With this mixture the stranger is besmeared or besprinkled before he is admitted to the presence of the king.410 The king of Monomotapa, in South-East Africa, might not wear any foreign stuffs for fear of their being poisoned.411 The king of Cacongo, in West Africa, might not possess or even touch European goods, except metals, arms, and articles made of wood and ivory. Persons wearing foreign stuffs were very careful to keep at a distance from his person, lest they should touch him.412 The king of Loango might not look upon the house of a white man.413 We have already seen how the native king of Fernando Po dwells secluded from all contact with the whites in the depths of an extinct volcano, shunning the very sight of a pale face, which, in the belief of his subjects, would be instantly fatal to him.414 In a wild mountainous district of Java, to the south of Bantam, there exists a small aboriginal race who have been described as a living antiquity. These are the Baduwis, who about the year 1443 fled from Bantam to escape conversion to Islam, and in their mountain fastnesses, holding aloof from their neighbours, still cleave to the quaint and primitive ways of their heathen forefathers. Their villages are perched in spots which deep ravines, lofty precipices, raging torrents, and impenetrable forests combine to render almost inaccessible. Their hereditary ruler bears the title of Girang-Pu-un and unites in his hands the temporal and spiritual power. He must never quit the capital, and none even of his subjects who live outside the town are ever allowed to see him. Were an alien to set foot in his dwelling, the place would be desecrated and abandoned. In former times the representatives of the Dutch Government and the Regent of Java once paid a visit to the capital of the Baduwis. That very night all the people fled the place and never returned.415
§ 2. Taboos on Eating and Drinking
Spiritual dangers of eating and drinking and precautions taken against them.
In the opinion of savages the acts of eating and drinking are attended with special danger; for at these times the soul may escape from the mouth, or be extracted by the magic arts of an enemy present. Among the Ewe-speaking peoples of the Slave Coast “the common belief seems to be that the indwelling spirit leaves the body and returns to it through the mouth; hence, should it have gone out, it behoves a man to be careful about opening his mouth, lest a homeless spirit should take advantage of the opportunity and enter his body. This, it appears, is considered most likely to take place while the man is eating.”416 Precautions are therefore taken to guard against these dangers. Thus of the Battas of Sumatra it is said that “since the soul can leave the body, they always take care to prevent their soul from straying on occasions when they have most need of it. But it is only possible to prevent the soul from straying when one is in the house. At feasts one may find the whole house shut up, in order that the soul (tondi) may stay and enjoy the good things set before it.”417 The Zafimanelo in Madagascar lock their doors when they eat, and hardly any one ever sees them eating.418 In Shoa, one of the southern provinces of Abyssinia, the doors of the house are scrupulously barred at meals to exclude the evil eye, and a fire is invariably lighted, else devils would enter and there would be no blessing on the meat.419 Every time that an Abyssinian of rank drinks, a servant holds a cloth before his master to guard him from the evil eye.420 The Warua will not allow any one to see them eating and drinking, being doubly particular that no person of the opposite sex shall see them doing so. “I had to pay a man to let me see him drink; I could not make a man let a woman see him drink.” When offered a drink of pombe they often ask that a cloth may be held up to hide them whilst drinking. Further, every man and woman must cook for themselves; each person must have his own fire.421 The Tuaregs of the Sahara never eat or drink in presence of any one else.422 The Thompson Indians of British Columbia thought that a shaman could bewitch them most easily when they were eating, drinking, or smoking; hence they avoided doing any of these things in presence of an unknown shaman.423 In Fiji persons who suspected others of plotting against them avoided eating in their presence, or were careful to leave no fragment of food behind.424
Seclusion of kings at their meals.
If these are the ordinary precautions taken by common people, the precautions taken by kings are extraordinary. The king of Loango may not be seen eating or drinking by man or beast under pain of death. A favourite dog having broken into the room where the king was dining, СКАЧАТЬ
403
404
François Valentyn,
405
A. W. Nieuwenhuis,
406
G. Turner,
407
De Plano Carpini,
408
Paul Pogge, “Bericht über die Station Mukenge,”
409
Coillard, “Voyage au pays des Banyais et au Zambèse,”
410
J. L. Krapf,
411
O. Dapper,
412
Proyart, “History of Loango, Kakongo,” etc., in Pinkerton's
413
A. Bastian,
414
See above, pp. 8
415
L. von Ende, “Die Baduwis auf Java,”
416
A. B. Ellis,
417
J. B. Neumann, “Het Pane- en Bila- Stroomgebied op het eiland Sumatra,”
418
J. Richardson, “Tanala Customs, Superstitions and Beliefs,”
419
W. Cornwallis Harris,
420
Th. Lefebvre,
421
Lieut. V. L. Cameron,
422
Ebn-el-Dyn el-Eghouâthy, “Relation d'un voyage dans l'intérieur de l'Afrique septentrionale,”
423
J. Teit, “The Thompson Indians of British Columbia,”
424
Th. Williams,