The Golden Bough: A Study in Comparative Religion (Vol. 1&2). James George FrazerЧитать онлайн книгу.
nature of the soul.
But if the object of the taboos observed by a divine king or priest is to preserve his life, the question arises, How is their observance supposed to effect this end? To understand this we must know the nature of the danger which threatens the king's life, and which it is the intention of the taboos to guard against. We must, therefore, ask: What does early man understand by death? To what causes does he attribute it? And how does he think it may be guarded against?
As the savage commonly explains the processes of inanimate nature by supposing that they are produced by living beings working in or behind the phenomena, so he explains the phenomena of life itself. If an animal lives and moves, it can only be, he thinks, because there is a little animal inside which moves it. If a man lives and moves, it can only be because he has a little man inside who moves him. The animal inside the animal, the man inside the man, is the soul. And as the activity of an animal or man is explained by the presence of the soul, so the repose of sleep or death is explained by its absence; sleep or trance being the temporary, death being the permanent absence of the soul. Hence if death be the permanent absence of the soul, the way to guard against it is either to prevent the soul from leaving the body, or, if it does depart, to secure that it shall return. The precautions adopted by savages to secure one or other of these ends take the form of prohibitions or taboos, which are nothing but rules intended to ensure either the continued presence or the return of the soul. In short, they are life-preservers or life-guards. These general statements will now be illustrated by examples.
Addressing some Australian blacks, a European missionary said, “I am not one, as you think, but two.” Upon this they laughed. “You may laugh as much as you like,” continued the missionary, “I tell you that I am two in one; this great body that you see is one; within that there is another little one which is not visible. The great body dies, and is buried, but the little body flies away when the great one dies.” To this some of the blacks replied, “Yes, yes. We also are two, we also have a little body within the breast.” On being asked where the little body went after death, some said it went behind the bush, others said it went into the sea, and some said they did not know.395 The Hurons thought that the soul had a head and body, arms and legs; in short, that it was a complete little model of the man himself.396 The Eskimos believe that “the soul exhibits the same shape as the body it belongs to, but is of a more subtle and ethereal nature.”397 So exact is the resemblance of the mannikin to the man, in other words, of the soul to the body, that, as there are fat bodies and thin bodies, so there are fat souls and thin souls;398 as there are heavy bodies and light bodies, long bodies and short bodies, so there are heavy souls and light souls, long souls and short souls. The people of Nias (an island to the west of Sumatra) think that every man, before he is born, is asked how long or how heavy a soul he would like, and a soul of the desired weight or length is measured out to him. The heaviest soul ever given out weighs about ten grammes. The length of a man's life is proportioned to the length of his soul; children who die young had short souls.399 Sometimes, however, as we shall see, the human soul is conceived not in human but in animal form.
The soul is commonly supposed to escape by the natural openings of the body, especially the mouth and nostrils. Hence in Celebes they sometimes fasten fish-hooks to a sick man's nose, navel, and feet, so that if his soul should try to escape it may be hooked and held fast.400 One of the “properties” of a Haida medicine-man is a hollow bone, in which he bottles up departing souls, and so restores them to their owners.401 The Marquesans used to hold the mouth and nose of a dying man, in order to keep him in life, by preventing his soul from escaping.402 When any one yawns in their presence the Hindus always snap their thumbs, believing that this will hinder the soul from issuing through the open mouth.403 The Itonamas in South America seal up the eyes, nose, and mouth of a dying person, in case his ghost should get out and carry off other people.404 In Southern Celebes, to prevent the escape of a woman's soul at childbirth, the nurse ties a band as tightly as possible round the body of the expectant mother.405 And lest the soul of the babe should escape and be lost as soon as it is born, the Alfoers of Celebes, when a birth is about to take place, are careful to close every opening in the house, even the keyhole; and they stop up every chink and cranny in the walls. Also they tie up the mouths of all animals inside and outside the house, for fear one of them might swallow the child's soul. For a similar reason all persons present in the house, even the mother herself, are obliged to keep their mouths shut the whole time the birth is taking place. When the question was put, Why they did not hold their noses also, lest the child's soul should get into one of them? the answer was that breath being exhaled as well as inhaled through the nostrils, the soul would be expelled before it could have time to settle down.406
Often the soul is conceived as a bird ready to take flight. This conception has probably left traces in most languages,407 and it lingers as a metaphor in poetry. But what is metaphor to a modern European poet was sober earnest to his savage ancestor, and is still so to many people. The Malays carry out the conception in question to its practical conclusion. If the soul is a bird on the wing, it may be attracted by rice, and so prevented from taking its perilous flight. Thus in Java when a child is placed on the ground for the first time (a moment which uncultured people seem to regard as especially dangerous), it is put in a hen-coop and the mother makes a clucking sound, as if she were calling hens.408 Amongst the Battas of Sumatra, when a man returns from a dangerous enterprise, grains of rice are placed on his head, and these grains are called padiruma tondi, that is, “means to make the soul (tondi) stay at home.” In Java also rice is placed on the head of persons who have escaped a great danger or have returned home unexpectedly after it had been supposed that they were lost.409 In Celebes they think that a bridegroom's soul is apt to fly away at marriage, so coloured rice is scattered over him to induce it to stay. And, in general, at festivals in South Celebes rice is strewed on the head of the person in whose honour the festival is held, with the object of detaining his soul, which at such times is in especial danger of being lured away by envious demons.410
The soul of a sleeper is supposed to wander away from his body and actually to visit the very places of which he dreams. But this absence of the soul has its dangers, for if from any cause it should be permanently detained away from the body, the person, deprived of his soul, must die.411 Many causes may detain the sleeper's soul. Thus, his soul may meet the soul of another sleeper and the two souls may fight; if a Guinea negro wakens with sore bones in the morning, he thinks that his soul has been thrashed by another soul in sleep.412 Or it may meet the soul of a person just deceased and be carried off by it; hence in the Aru Islands the inmates of a house will not sleep the night after a death has taken place in it, because the soul of the deceased is supposed to be still in the house and they fear to meet it in a dream.413 Again, the soul may be prevented by physical force from returning. The Santals tell how a man fell asleep, and growing very thirsty, his soul, in the form of a lizard, left his body and entered a pitcher of water to drink. Just then the owner of the pitcher happened to cover it; so the soul could not return to the body and the man died. While his friends were preparing to burn the body some one uncovered the pitcher to get water. The lizard thus escaped and returned to the body, which immediately revived; so the man rose up and asked his friends why they were weeping. They told him they thought he was dead and were about to burn his body. He said he had been down a well to get water but had found it hard to get out and had just returned. So they saw it all.414 A similar story is reported from Transylvania as follows. In the account of a witch's trial at Mühlbach last century it is said that a woman had engaged two men to work in her vineyard. After noon they all lay down to rest as usual. An hour later the men got up and tried to waken the woman, but could not. She lay motionless with her mouth wide open. They came back at sunset and still she lay like a corpse. Just at that moment a big fly came buzzing past, which one of the men caught and shut up in his leathern pouch. Then they tried again to waken the woman but could not. Afterwards they let out the fly; it flew straight into the woman's mouth and she awoke. On seeing this the men had no further doubt that she was a witch.415
It is a common rule with primitive people not to waken a sleeper, because his soul is away and might not have time to get back; so if the man wakened without his soul, he would fall sick. If it is absolutely necessary to waken a sleeper,