The Golden Bough. James George FrazerЧитать онлайн книгу.
with fat and put the instrument away in a dry place in the name of the Father, of the Son, and of the Holy Ghost. As the knife dries, the wound heals. Other people, however, in Germany say that you should stick the knife in some damp place in the ground, and that your hurt will heal as the knife rusts. Others again, in Bavaria, recommend you to smear the axe or whatever it is with blood and put it under the eaves.
The train of reasoning which thus commends itself to English and German rustics, in common with the savages of Melanesia and America, is carried a step further by the aborigines of Central Australia, who conceive that under certain circumstances the near relations of a wounded man must grease themselves, restrict their diet, and regulate their behaviour in other ways in order to ensure his recovery. Thus when a lad has been circumcised and the wound is not yet healed, his mother may not eat opossum, or a certain kind of lizard, or carpet snake, or any kind of fat, for otherwise she would retard the healing of the boy’s wound. Every day she greases her digging-sticks and never lets them out of her sight; at night she sleeps with them close to her head. No one is allowed to touch them. Every day also she rubs her body all over with grease, as in some way this is believed to help her son’s recovery. Another refinement of the same principle is due to the ingenuity of the German peasant. It is said that when one of his pigs or sheep breaks its leg, a farmer of Rhenish Bavaria or Hesse will bind up the leg of a chair with bandages and splints in due form. For some days thereafter no one may sit on that chair, move it, or knock up against it; for to do so would pain the injured pig or sheep and hinder the cure. In this last case it is clear that we have passed wholly out of the region of contagious magic and into the region of homoeopathic or imitative magic; the chair-leg, which is treated instead of the beast’s leg, in no sense belongs to the animal, and the application of bandages to it is a mere simulation of the treatment which a more rational surgery would bestow on the real patient.
The sympathetic connexion supposed to exist between a man and the weapon which has wounded him is probably founded on the notion that the blood on the weapon continues to feel with the blood in his body. For a like reason the Papuans of Tumleo, an island off New Guinea, are careful to throw into the sea the bloody bandages with which their wounds have been dressed, for they fear that if these rags fell into the hands of an enemy he might injure them magically thereby. Once when a man with a wound in his mouth, which bled constantly, came to the missionaries to be treated, his faithful wife took great pains to collect all the blood and cast it into the sea. Strained and unnatural as this idea may seem to us, it is perhaps less so than the belief that magic sympathy is maintained between a person and his clothes, so that whatever is done to the clothes will be felt by the man himself, even though he may be far away at the time. In the Wotjobaluk tribe of Victoria a wizard would sometimes get hold of a man’s opossum rug and roast it slowly in the fire, and as he did so the owner of the rug would fall sick. If the wizard consented to undo the charm, he would give the rug back to the sick man’s friends, bidding them put it in water, “so as to wash the fire out.” When that happened, the sufferer would feel a refreshing coolness and probably recover. In Tanna, one of the New Hebrides, a man who had a grudge at another and desired his death would try to get possession of a cloth which had touched the sweat of his enemy’s body. If he succeeded, he rubbed the cloth carefully over with the leaves and twigs of a certain tree, rolled and bound cloth, twigs, and leaves into a long sausage-shaped bundle, and burned it slowly in the fire. As the bundle was consumed, the victim fell ill, and when it was reduced to ashes, he died. In this last form of enchantment, however, the magical sympathy may be supposed to exist not so much between the man and the cloth as between the man and the sweat which issued from his body. But in other cases of the same sort it seems that the garment by itself is enough to give the sorcerer a hold upon his victim. The witch in Theocritus, while she melted an image or lump of wax in order that her faithless lover might melt with love of her, did not forget to throw into the fire a shred of his cloak which he had dropped in her house. In Prussia they say that if you cannot catch a thief, the next best thing you can do is to get hold of a garment which he may have shed in his flight; for if you beat it soundly, the thief will fall sick. This belief is firmly rooted in the popular mind. Some eighty or ninety years ago, in the neighbourhood of Berend, a man was detected trying to steal honey, and fled, leaving his coat behind him. When he heard that the enraged owner of the honey was mauling his lost coat, he was so alarmed that he took to his bed and died.
Again, magic may be wrought on a man sympathetically, not only through his clothes and severed parts of himself, but also through the impressions left by his body in sand or earth. In particular, it is a world-wide superstition that by injuring footprints you injure the feet that made them. Thus the natives of South-eastern Australia think that they can lame a man by placing sharp pieces of quartz, glass, bone, or charcoal in his footprints. Rheumatic pains are often attributed by them to this cause. Seeing a Tatungolung man very lame, Mr. Howitt asked him what was the matter. He said, “some fellow has put bottle in my foot.” He was suffering from rheumatism, but believed that an enemy had found his foot-track and had buried it in a piece of broken bottle, the magical influence of which had entered his foot.
Similar practices prevail in various parts of Europe. Thus in Mecklenburg it is thought that if you drive a nail into a man’s footprint he will fall lame; sometimes it is required that the nail should be taken from a coffin. A like mode of injuring an enemy is resorted to in some parts of France. It is said that there was an old woman who used to frequent Stow in Suffolk, and she was a witch. If, while she walked, any one went after her and stuck a nail or a knife into her footprint in the dust, the dame could not stir a step till it was withdrawn. Among the South Slavs a girl will dig up the earth from the footprints of the man she loves and put it in a flower-pot. Then she plants in the pot a marigold, a flower that is thought to be fadeless. And as its golden blossom grows and blooms and never fades, so shall her sweetheart’s love grow and bloom, and never, never fade. Thus the love-spell acts on the man through the earth he trod on. An old Danish mode of concluding a treaty was based on the same idea of the sympathetic connexion between a man and his footprints: the covenanting parties sprinkled each other’s footprints with their own blood, thus giving a pledge of fidelity. In ancient Greece superstitions of the same sort seem to have been current, for it was thought that if a horse stepped on the track of a wolf he was seized with numbness; and a maxim ascribed to Pythagoras forbade people to pierce a man’s footprints with a nail or a knife.
The same superstition is turned to account by hunters in many parts of the world for the purpose of running down the game. Thus a German huntsman will stick a nail taken from a coffin into the fresh spoor of the quarry, believing that this will hinder the animal from escaping. The aborigines of Victoria put hot embers in the tracks of the animals they were pursuing. Hottentot hunters throw into the air a handful of sand taken from the footprints of the game, believing that this will bring the animal down. Thompson Indians used to lay charms on the tracks of wounded deer; after that they deemed it superfluous to pursue the animal any further that day, for being thus charmed it could not travel far and would soon die. Similarly, Ojebway Indians placed “medicine” on the track of the first deer or bear they met with, supposing that this would soon bring the animal into sight, even if it were two or three days’ journey off; for this charm had power to compress a journey of several days into a few hours. Ewe hunters of West Africa stab the footprints of game with a sharp-pointed stick in order to maim the quarry and allow them to come up with it.
But though the footprint is the most obvious it is not the only impression made by the body through which magic may be wrought on a man. The aborigines of South-eastern Australia believe that a man may be injured by burying sharp fragments of quartz, glass, and so forth in the mark made by his reclining body; the magical virtue of these sharp things enters his body and causes those acute pains which the ignorant European puts down to rheumatism. We can now understand why it was a maxim with the Pythagoreans that in rising from bed you should smooth away the impression left by your body on the bed-clothes. The rule was simply an old precaution against magic, forming part of a whole code of superstitious maxims which antiquity fathered on Pythagoras, though doubtless they were familiar to the barbarous forefathers of the Greeks long before the time of that philosopher.
4. The Magician’s Progress
We have now concluded our examination of the general principles of