The Golden Bough. James George FrazerЧитать онлайн книгу.
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.524 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 in the open air 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.525 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.526 The King of Monomotapa (South-East Africa) might not wear any foreign stuffs for fear of their being poisoned.527 The King of Kakongo (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.528 The King of Loango might not look upon the house of a white man.529
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. 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.”530 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.531 The Zafimanelo in Madagascar lock their doors when they eat, and hardly any one ever sees them eating.532 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, each man and woman must cook for themselves; each person must have his own fire.533 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, the king ordered it to be killed on the spot. Once the king's own son, a boy of twelve years old, inadvertently saw the king drink. Immediately the king ordered him to be finely apparelled and feasted, after which he commanded him to be cut in quarters, and carried about the city with a proclamation that he had seen the king drink. “When the king has a mind to drink, he has a cup of wine brought; he that brings it has a bell in his hand, and as soon as he has delivered the cup to the king he turns his face from him and rings the bell, on which all present fall down with their faces to the ground, and continue so till the king has drank. … His eating is much in the same style, for which he has a house on purpose, where his victuals are set upon a bensa or table: which he goes to and shuts the door; when he has done, he knocks and comes out. So that none ever see the king eat or drink. For it is believed that if any one should, the king shall immediately die.”534 The rules observed by the neighbouring King of Kakongo were similar; it was thought that the king would die if any of his subjects were to see him drink.535 It is a capital offence to see the King of Dahomey at his meals. When he drinks in public, as he does on extraordinary occasions, he hides himself behind a curtain, or handkerchiefs are held up round his head, and all the people throw themselves with their faces to the earth.536 Any one who saw the Muato Jamwo (a great potentate in the Congo Basin) eating or drinking would certainly be put to death.537 When the King of Tonga ate all the people turned their backs to him.538 In the palace of the Persian kings there were two dining-rooms opposite each other; in one of them the king dined, in the other his guests. He could see them through a curtain on the door, but they could not see him. Generally the king took his meals alone; but sometimes his wife or some of his sons dined with him.539
In these cases, however, the intention may perhaps be to hinder evil influences from entering the body rather than to prevent the escape of the soul. To the former rather than to the latter motive is to be ascribed the custom observed by some African sultans of veiling their faces. The Sultan of Darfur wraps up his face with a piece of white muslin, which goes round his head several times, covering his mouth and nose first, and then his forehead, so that only his eyes are visible. The same custom of veiling the face as a mark of sovereignty is said to be observed in other parts of Central Africa.540 The Sultan of Wadai always speaks from behind a curtain; no one sees his face except his intimates and a few favoured persons.541 Amongst the Touaregs of the Sahara all the men (but not the women) keep the lower part of their face, especially the mouth, veiled constantly; the veil is never put off, not even in eating or sleeping.542 In Samoa a man whose family god was the turtle might not eat a turtle, and if he helped a neighbour to cut up and cook one he had to wear a bandage tied over his mouth, lest an embryo turtle should slip down his throat, grow up, and be his death.543 In West Timor a speaker holds his right hand before his mouth in speaking lest a demon should enter his body, and lest the person with whom he converses should harm the speaker's soul by magic.544 In New South Wales for some time after his initiation into the tribal mysteries, a young blackfellow (whose soul at this time is in a critical state) must always cover his mouth with a rug when a woman is present.545 Popular expressions in the language of civilised peoples, such as to have one's heart in one's mouth, show how natural is the idea that the life or soul may escape by the mouth or nostrils.546
By an extension of the like precaution kings are sometimes forbidden ever to leave their palaces; or, if they are allowed to do so, their subjects are forbidden to see them abroad. We have seen that the priestly king at Shark Point, West Africa, may never quit his house or even his chair, in which he is obliged to sleep sitting.547 After his coronation the King of Loango is confined to his palace, which he may not leave.548 The King of Ibo (West Africa) “does not step out of his house into the town unless a human sacrifice is made to propitiate the gods: on this account he never goes out beyond the precincts of his premises.”549 The kings of Aethiopia were worshipped as gods, but were mostly kept shut up in their palaces.550 The kings of Sabaea (Sheba), the spice country of Arabia, were not allowed to go out of their palaces; if they did so, the mob stoned them to death.551 But at the top of the palace there was a window with a chain attached to it. If any man deemed he had suffered wrong, he pulled the chain, and the king perceived him and called him in and gave judgment.552 So to this day the kings of Corea, whose persons are sacred and receive “honours almost divine,” are shut up in their palace from the age of twelve or fifteen; and if a suitor wishes to obtain justice of the king he sometimes lights a great bonfire on a mountain facing the palace; the king sees the fire and informs himself of the case.553 The King of Tonquin was permitted to appear abroad twice or thrice a year for the performance of certain religious ceremonies; but the people were not allowed to look at him. The day before he came forth notice was given to all the inhabitants of the city and country to keep from the way the king was to go; the women were obliged to remain in their houses and durst not show themselves under pain of death, a penalty which was carried out on the spot if any one disobeyed the order, even through ignorance. Thus the king was invisible to all but his troops and the officers of his suite.554 In Mandalay a stout lattice-paling, six feet high and carefully kept in repair, lined every street in the walled city and all those in the suburbs through which the king was likely at any time to pass. Behind this paling, which stood two feet or so from the houses, all the people had to stay when the king or any of the queens went out. Any one who was caught outside it by the beadles after the procession