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

After that the man holds the fowl on the husband’s head, and mumbles some form of words. Lastly, the bird is killed and laid, together with some betel, on the domestic place of sacrifice. When the ceremony is over, word goes about in the village that the woman has been brought to bed, and her friends come and congratulate her. Here the pretence that a child has been born is a purely magical rite designed to secure, by means of imitation or mimicry, that a child really shall be born; but an attempt is made to add to the efficacy of the rite by means of prayer and sacrifice. To put it otherwise, magic is here blent with and reinforced by religion.

Among some of the Dyaks of Borneo, when a woman is in hard labour, a wizard is called in, who essays to facilitate the delivery in a rational manner by manipulating the body of the sufferer. Meantime another wizard outside the room exerts himself to attain the same end by means which we should regard as wholly irrational. He, in fact, pretends to be the expectant mother; a large stone attached to his stomach by a cloth wrapt round his body represents the child in the womb, and, following the directions shouted to him by his colleague on the real scene of operations, he moves this make-believe baby about on his body in exact imitation of the movements of the real baby till the infant is born.

The same principle of make-believe, so dear to children, has led other peoples to employ a simulation of birth as a form of adoption, and even as a mode of restoring a supposed dead person to life. If you pretend to give birth to a boy, or even to a great bearded man who has not a drop of your blood in his veins, then, in the eyes of primitive law and philosophy, that boy or man is really your son to all intents and purposes. Thus Diodorus tells us that when Zeus persuaded his jealous wife Hera to adopt Hercules, the goddess got into bed, and clasping the burly hero to her bosom, pushed him through her robes and let him fall to the ground in imitation of a real birth; and the historian adds that in his own day the same mode of adopting children was practised by the barbarians. At the present time it is said to be still in use in Bulgaria and among the Bosnian Turks. A woman will take a boy whom she intends to adopt and push or pull him through her clothes; ever afterwards he is regarded as her very son, and inherits the whole property of his adoptive parents.

Among the Berawans of Sarawak, when a woman desires to adopt a grownup man or woman, a great many people assemble and have a feast.

The adopting mother, seated in public on a raised and covered seat, allows the adopted person to crawl from behind between her legs. As soon as he appears in front he is stroked with the sweet-scented blossoms of the areca palm and tied to a woman. Then the adopting mother and the adopted son or daughter, thus bound together, waddle to the end of the house and back again in front of all the spectators. The tie established between the two by this graphic imitation of childbirth is very strict; an offence committed against an adopted child is reckoned more heinous than one committed against a real child. In ancient Greece any man who had been supposed erroneously to be dead, and for whom in his absence funeral rites had been performed, was treated as dead to society till he had gone through the form of being born again. He was passed through a woman’s lap, then washed, dressed in swaddling-clothes, and put out to nurse. Not until this ceremony had been punctually performed might he mix freely with living folk. In ancient India, under similar circumstances, the supposed dead man had to pass the first night after his return in a tub filled with a mixture of fat and water; there he sat with doubled-up fists and without uttering a syllable, like a child in the womb, while over him were performed all the sacraments that were wont to be celebrated over a pregnant woman. Next morning he got out of the tub and went through once more all the other sacraments he had formerly partaken of from his youth up; in particular, he married a wife or espoused his old one over again with due solemnity.

Another beneficent use of homoeopathic magic is to heal or prevent sickness. The ancient Hindoos performed an elaborate ceremony, based on homoeopathic magic, for the cure of jaundice. Its main drift was to banish the yellow colour to yellow creatures and yellow things, such as the sun, to which it properly belongs, and to procure for the patient a healthy red colour from a living, vigorous source, namely, a red bull. With this intention, a priest recited the following spell: “Up to the sun shall go thy heart-ache and thy jaundice: in the colour of the red bull do we envelop thee! We envelop thee in red tints, unto long life. May this person go unscathed and be free of yellow colour! The cows whose divinity is Rohini, they who, moreover, are themselves red (_rohinih_)—in their every form and every strength we do envelop thee. Into the parrots, into the thrush, do we put thy jaundice, and, furthermore, into the yellow wagtail do we put thy jaundice.” While he uttered these words, the priest, in order to infuse the rosy hue of health into the sallow patient, gave him water to sip which was mixed with the hair of a red bull; he poured water over the animal’s back and made the sick man drink it; he seated him on the skin of a red bull and tied a piece of the skin to him. Then in order to improve his colour by thoroughly eradicating the yellow taint, he proceeded thus. He first daubed him from head to foot with a yellow porridge made of tumeric or curcuma (a yellow plant), set him on a bed, tied three yellow birds, to wit, a parrot, a thrush, and a yellow wagtail, by means of a yellow string to the foot of the bed; then pouring water over the patient, he washed off the yellow porridge, and with it no doubt the jaundice, from him to the birds. After that, by way of giving a final bloom to his complexion, he took some hairs of a red bull, wrapt them in gold leaf, and glued them to the patient’s skin.

The ancients held that if a person suffering from jaundice looked sharply at a stone-curlew, and the bird looked steadily at him, he was cured of the disease. “Such is the nature,” says Plutarch, “and such the temperament of the creature that it draws out and receives the malady which issues, like a stream, through the eyesight.” So well recognised among birdfanciers was this valuable property of the stone-curlew that when they had one of these birds for sale they kept it carefully covered, lest a jaundiced person should look at it and be cured for nothing. The virtue of the bird lay not in its colour but in its large golden eye, which naturally drew out the yellow jaundice. Pliny tells of another, or perhaps the same, bird, to which the Greeks gave their name for jaundice, because if a jaundiced man saw it, the disease left him and slew the bird. He mentions also a stone which was supposed to cure jaundice because its hue resembled that of a jaundiced skin.

One of the great merits of homoeopathic magic is that it enables the cure to be performed on the person of the doctor instead of on that of his victim, who is thus relieved of all trouble and inconvenience, while he sees his medical man writhe in anguish before him. For example, the peasants of Perche, in France, labour under the impression that a prolonged fit of vomiting is brought about by the patient’s stomach becoming unhooked, as they call it, and so falling down. Accordingly, a practitioner is called in to restore the organ to its proper place. After hearing the symptoms he at once throws himself into the most horrible contortions, for the purpose of unhooking his own stomach. Having succeeded in the effort, he next hooks it up again in another series of contortions and grimaces, while the patient experiences a corresponding relief. Fee five francs. In like manner a Dyak medicine-man, who has been fetched in a case of illness, will lie down and pretend to be dead. He is accordingly treated like a corpse, is bound up in mats, taken out of the house, and deposited on the ground. After about an hour the other medicine-men loose the pretended dead man and bring him to life; and as he recovers, the sick person is supposed to recover too. A cure for a tumour, based on the principle of homoeopathic magic, is prescribed by Marcellus of Bordeaux, court physician to Theodosius the First, in his curious work on medicine. It is as follows. Take a root of vervain, cut it across, and hang one end of it round the patient’s neck, and the other in the smoke of the fire.

As the vervain dries up in the smoke, so the tumour will also dry up and disappear. If the patient should afterwards prove ungrateful to the good physician, the man of skill can avenge himself very easily by throwing the vervain into water; for as the root absorbs the moisture once more, the tumour will return. The same sapient writer recommends you, if you are troubled with pimples, to watch for a falling star, and then instantly, while the star is still shooting from the sky, to wipe the pimples with a cloth or anything that comes to hand. Just as the star falls from the sky, so the pimples will fall from your body; only you must be very careful not to wipe them with your bare hand, or the pimples will be transferred to it.

Further, homoeopathic and in general sympathetic magic plays a great part in the measures taken by the rude hunter or fisherman to secure an abundant supply of food. On the principle that like produces like, many things are done by him and his friends in deliberate imitation of the result which he seeks to attain; and, on the other hand, many things are scrupulously avoided because they bear some more or less fanciful resemblance to others which would really be disastrous.

Nowhere is the theory of sympathetic magic more systematically carried into practice for the maintenance of the food supply than in the barren regions of Central Australia. Here the tribes are divided into a number of totem clans, each of which is charged with the duty of multiplying their totem for the good of the community by means of magical ceremonies. Most of the totems are edible animals and plants, and the general result supposed to be accomplished by these ceremonies is that of supplying the tribe with food and other necessaries. Often the rites consist of an imitation of the effect which the people desire to produce; in other