The Golden Bough by Sir James George Frazer (ebook reader online free txt) 📕

communicate these properties to human beings in various ways. Thus some Bechuanas wear a ferret as a charm, because, being very tenacious of life, it will make them difficult to kill. Others wear a certain insect, mutilated, but living, for a similar purpose. Yet other Bechuana warriors wear the hair of a hornless ox among their own hair, and the skin of a frog on their mantle, because a frog is slippery, and the ox, having no horns, is hard to catch; so the man who is provided with these charms believes that he will be as hard to hold as the ox and the frog. Again, it seems plain that a South African warrior who twists tufts of rat’s hair among his own curly black locks will have just as many chances of avoiding the enemy’s spear as the nimble rat has of avoiding things thrown at it; hence in these regions rats’ hair is in great demand when war is expected. One of the ancient books of India prescribes that when a sacrifice is offered for victory, the earth out of which the altar is to be made should be taken from a place where a boar has been wallowing, since the strength of the boar will be in that earth. When you are playing the one-stringed lute, and your fingers are stiff, the thing to do is to catch some long-legged field spiders and roast them, and then rub your fingers with the ashes; that will make your fingers as lithe and nimble as the spiders’ legs—at least so think the Galelareese. To bring back a runaway slave an Arab will trace a magic circle on the ground, stick a nail in the middle of it, and attach a beetle by a thread to the nail, taking care that the sex of the beetle is that of the fugitive. As the beetle crawls round and round, it will coil the thread about the nail, thus shortening its tether and drawing nearer to the centre at every circuit. So by virtue of homoeopathic magic the runaway slave will be drawn back to his master.

 

Among the western tribes of British New Guinea, a man who has killed a snake will burn it and smear his legs with the ashes when he goes into the forest; for no snake will bite him for some days afterwards. If a South Slavonian has a mind to pilfer and steal at market, he has nothing to do but to burn a blind cat, and then throw a pinch of its ashes over the person with whom he is higgling; after that he can take what he likes from the booth, and the owner will not be a bit the wiser, having become as blind as the deceased cat with whose ashes he has been sprinkled. The thief may even ask boldly, “Did I pay for it?” and the deluded huckster will reply, “Why, certainly.” Equally simple and effectual is the expedient adopted by natives of Central Australia who desire to cultivate their beards. They prick the chin all over with a pointed bone, and then stroke it carefully with a magic stick or stone, which represents a kind of rat that has very long whiskers. The virtue of these whiskers naturally passes into the representative stick or stone, and thence by an easy transition to the chin, which, consequently, is soon adorned with a rich growth of beard. The ancient Greeks thought that to eat the flesh of the wakeful nightingale would prevent a man from sleeping; that to smear the eyes of a blear-sighted person with the gall of an eagle would give him the eagle’s vision; and that a raven’s eggs would restore the blackness of the raven to silvery hair. Only the person who adopted this last mode of concealing the ravages of time had to be most careful to keep his mouth full of oil all the time he applied the eggs to his venerable locks, else his teeth as well as his hair would be dyed raven black, and no amount of scrubbing and scouring would avail to whiten them again. The hair-restorer was in fact a shade too powerful, and in applying it you might get more than you bargained for.

 

The Huichol Indians admire the beautiful markings on the backs of serpents. Hence when a Huichol woman is about to weave or embroider, her husband catches a large serpent and holds it in a cleft stick, while the woman strokes the reptile with one hand down the whole length of its back; then she passes the same hand over her forehead and eyes, that she may be able to work as beautiful patterns in the web as the markings on the back of the serpent.

 

On the principle of homoeopathic magic, inanimate things, as well as plants and animals, may diffuse blessing or bane around them, according to their own intrinsic nature and the skill of the wizard to tap or dam, as the case may be, the stream of weal or woe. In Samaracand women give a baby sugar candy to suck and put glue in the palm of its hand, in order that, when the child grows up, his words may be sweet and precious things may stick to his hands as if they were glued. The Greeks thought that a garment made from the fleece of a sheep that had been torn by a wolf would hurt the wearer, setting up an itch or irritation in his skin. They were also of opinion that if a stone which had been bitten by a dog were dropped in wine, it would make all who drank of that wine to fall out among themselves. Among the Arabs of Moab a childless woman often borrows the robe of a woman who has had many children, hoping with the robe to acquire the fruitfulness of its owner. The Caffres of Sofala, in East Africa, had a great dread of being struck with anything hollow, such as a reed or a straw, and greatly preferred being thrashed with a good thick cudgel or an iron bar, even though it hurt very much.

For they thought that if a man were beaten with anything hollow, his inside would waste away till he died. In eastern seas there is a large shell which the Buginese of Celebes call the “old man”

(_kadj�wo_). On Fridays they turn these “old men” upside down and place them on the thresholds of their houses, believing that whoever then steps over the threshold of the house will live to be old. At initiation a Brahman boy is made to tread with his right foot on a stone, while the words are repeated, “Tread on this stone; like a stone be firm”; and the same ceremony is performed, with the same words, by a Brahman bride at her marriage. In Madagascar a mode of counteracting the levity of fortune is to bury a stone at the foot of the heavy house-post. The common custom of swearing upon a stone may be based partly on a belief that the strength and stability of the stone lend confirmation to an oath. Thus the old Danish historian Saxo Grammaticus tells us that “the ancients, when they were to choose a king, were wont to stand on stones planted in the ground, and to proclaim their votes, in order to foreshadow from the steadfastness of the stones that the deed would be lasting.”

 

But while a general magical efficacy may be supposed to reside in all stones by reason of their common properties of weight and solidity, special magical virtues are attributed to particular stones, or kinds of stone, in accordance with their individual or specific qualities of shape and colour. For example, the Indians of Peru employed certain stones for the increase of maize, others for the increase of potatoes, and others again for the increase of cattle. The stones used to make maize grow were fashioned in the likeness of cobs of maize, and the stones destined to multiply cattle had the shape of sheep.

 

In some parts of Melanesia a like belief prevails that certain sacred stones are endowed with miraculous powers which correspond in their nature to the shape of the stone. Thus a piece of water-worn coral on the beach often bears a surprising likeness to a breadfruit. Hence in the Banks Islands a man who finds such a coral will lay it at the root of one of his breadfruit trees in the expectation that it will make the tree bear well. If the result answers his expectation, he will then, for a proper remuneration, take stones of less-marked character from other men and let them lie near his, in order to imbue them with the magic virtue which resides in it. Similarly, a stone with little discs upon it is good to bring in money; and if a man found a large stone with a number of small ones under it, like a sow among her litter, he was sure that to offer money upon it would bring him pigs. In these and similar cases the Melanesians ascribe the marvellous power, not to the stone itself, but to its indwelling spirit; and sometimes, as we have just seen, a man endeavours to propitiate the spirit by laying down offerings on the stone. But the conception of spirits that must be propitiated lies outside the sphere of magic, and within that of religion. Where such a conception is found, as here, in conjunction with purely magical ideas and practices, the latter may generally be assumed to be the original stock on which the religious conception has been at some later time engrafted. For there are strong grounds for thinking that, in the evolution of thought, magic has preceded religion. But to this point we shall return presently.

 

The ancients set great store on the magical qualities of precious stones; indeed it has been maintained, with great show of reason, that such stones were used as amulets long before they were worn as mere ornaments. Thus the Greeks gave the name of tree-agate to a stone which exhibits tree-like markings, and they thought that if two of these gems were tied to the horns or necks of oxen at the plough, the crop would be sure to be plentiful. Again, they recognised a milkstone which produced an abundant supply of milk in women if only they drank it dissolved in honey-mead. Milkstones are used for the same purpose by Greek women in Crete and Melos at the present day; in Albania nursing mothers wear the stones in order to ensure an abundant flow of milk. Again, the Greeks believed in a stone which cured snake-bites, and hence was named the snake-stone; to test its efficacy you had only to grind the stone to powder and sprinkle the powder on the wound. The wine-coloured amethyst received its name, which means “not drunken,” because it was supposed to keep the wearer of it sober; and two brothers who desired to live at unity were advised to carry magnets about with them, which, by drawing the twain together, would clearly prevent them from falling out.

 

The ancient books of the Hindoos lay down a rule that after sunset on his marriage night a man should sit silent with his wife till the stars begin to twinkle in the sky. When the pole-star appears, he should point it out to her, and, addressing the star, say, “Firm art thou; I see thee, the firm one. Firm be thou with me, O thriving one!” Then, turning to his wife, he should say, “To me Brihaspati has given thee; obtaining offspring through me, thy husband, live with me a hundred autumns.” The intention of the ceremony is plainly to guard against the fickleness of fortune and the instability of earthly bliss by the