The Golden Bough. James George FrazerЧитать онлайн книгу.
sympathy between the person and his image, the man feels the injuries done to the image as if they were done to his own body, and that when it is destroyed he must simultaneously perish. Again, in Morocco a fowl or a pigeon may sometimes be seen with a little red bundle tied to its foot. The bundle contains a charm, and it is believed that as the charm is kept in constant motion by the bird a corresponding restlessness is kept up in the mind of him or her against whom the charm is directed.26 In Nias when a wild pig has fallen into the pit prepared for it, it is taken out and its back is rubbed with nine fallen leaves, in the belief that this will make nine more wild pigs fall into the pit just as the nine leaves fell from the tree.27 When a Cambodian hunter has set his nets and taken nothing, he strips himself naked, goes some way off, then strolls up to the net as if he did not see it, lets himself be caught in it and cries, “Hillo! what's this? I'm afraid I'm caught.” After that the net is sure to catch game.28 In Thüringen the man who sows flax carries the seed in a long bag which reaches from his shoulders to his knees, and he walks with long strides, so that the bag sways to and fro on his back. It is believed that this will cause the flax crop to wave in the wind.29 In the interior of Sumatra the rice is sown by women who, in sowing, let their hair hang loose down their back, in order that the rice may grow luxuriantly and have long stalks.30 Again, magic sympathy is supposed to exist between a man and any severed portion of his person, as his hair or nails; so that whoever gets possession of hair or nails may work his will, at any distance, upon the person from whom they were cut. This superstition is world-wide. Further, the sympathy in question exists between friends and relations, especially at critical times. Hence, for example, the elaborate code of rules which regulates the conduct of persons left at home while a party of their friends is out fishing or hunting or on the war-path. It is thought that if the persons left at home broke these rules their absent friends would suffer an injury, corresponding in its nature to the breach of the rule. Thus when a Dyak is out head-hunting, his wife or, if he is unmarried, his sister, must wear a sword day and night in order that he may always be thinking of his weapons; and she may not sleep during the day nor go to bed before two in the morning, lest her husband or brother should thereby be surprised in his sleep by an enemy.31 In Laos when an elephant hunter is setting out for the chase he warns his wife not to cut her hair or oil her body in his absence; for if she cut her hair the elephant would burst the toils, if she oiled herself it would slip through them.32
In all these cases (and similar instances might be multiplied indefinitely) an action is performed or avoided, because its performance is believed to entail good or bad consequences of a sort resembling the act itself. Sometimes the magic sympathy takes effect not so much through an act as through a supposed resemblance of qualities. Thus some Bechuanas wear a ferret as a charm because, being very tenacious of life, it will make them difficult to kill.33 Others wear a certain insect, mutilated but living, for a similar purpose.34 Other Bechuana warriors wear the hair of an ox among their own hair and the skin of a frog on their mantle, because a frog is slippery and the ox from which the hair has been taken has no horns and is therefore hard to catch; so the warrior who is provided with these charms believes that he will be as hard to hold as the ox and the frog.35
Thus we see that in sympathetic magic one event is supposed to be followed necessarily and invariably by another, without the intervention of any spiritual or personal agency. This is, in fact, the modern conception of physical causation; the conception, indeed, is misapplied, but it is there none the less. Here, then, we have another mode in which primitive man seeks to bend nature to his wishes. There is, perhaps, hardly a savage who does not fancy himself possessed of this power of influencing the course of nature by sympathetic magic; a man-god, on this view, is only an individual who is believed to enjoy this common power in an unusually high degree. Thus, whereas a man-god of the former or inspired type derives his divinity from a deity who has taken up his abode in a tabernacle of flesh, a man-god of the latter type draws his supernatural power from a certain physical sympathy with nature. He is not merely the receptacle of a divine spirit. His whole being, body and soul, is so delicately attuned to the harmony of the world that a touch of his hand or a turn of his head may send a thrill vibrating through the universal framework of things; and conversely his divine organism is acutely sensitive to such slight changes of environment as would leave ordinary mortals wholly unaffected. But the line between these two types of man-god, however sharply we may draw it in theory, is seldom to be traced with precision in practice, and in what follows I shall not insist on it.
To readers long familiarised with the conception of natural law, the belief of primitive man that he can rule the elements must be so foreign that it may be well to illustrate it by examples. When we have seen that in early society men who make no pretence at all of being gods do nevertheless commonly believe themselves to be invested with supernatural powers, we shall have the less difficulty in comprehending the extraordinary range of powers ascribed to individuals who are actually regarded as divine.
Of all natural phenomena there are perhaps none which civilised man feels himself more powerless to influence than the rain, the sun, and the wind. Yet all these are commonly supposed by savages to be in some degree under their control.
To begin with rain-making. In a village near Dorpat in Russia, when rain was much wanted, three men used to climb up the fir-trees of an old sacred grove. One of them drummed with a hammer on a kettle or small cask to imitate thunder; the second knocked two fire-brands together and made the sparks fly, to imitate lightning; and the third, who was called “the rain-maker,” had a bunch of twigs with which he sprinkled water from a vessel on all sides.36 This is an example of sympathetic magic; the desired event is supposed to be produced by imitating it. Rain is often thus made by imitation. In Halmahera (Gilolo), a large island to the west of New Guinea, a wizard makes rain by dipping a branch of a particular kind of tree in water and sprinkling the ground with it.37 In Ceram it is enough to dedicate the bark of a certain tree to the spirits and lay it in water.38 In New Britain the rain-maker wraps some leaves of a red and green striped creeper in a banana-leaf, moistens the bundle with water and buries it in the ground; then he imitates with his mouth the plashing of rain.39 Amongst the Omaha Indians of North America, when the corn is withering for want of rain, the members of the sacred Buffalo Society fill a large vessel with water and dance four times round it. One of them drinks some of the water and spirts it into the air, making a fine spray in imitation of a mist or drizzling rain. Then he upsets the vessel, spilling the water on the ground; whereupon the dancers fall down and drink up the water, getting mud all over their faces. Lastly they spirt the water into the air, making a fine mist. This saves the corn.40 Amongst the Australian Wotjobaluk the rain-maker dipped a bunch of his own hair in water, sucked out the water and squirted it westward, or he twirled the ball round his head making a spray like rain.41 Squirting water from the mouth is also a West African way of making rain.42 Another mode is to dip a particular stone in water or sprinkle water on it. In a Samoan village a certain stone was carefully housed as the representative of the rain-making god; and in time of drought his priests carried the stone in procession, and dipped it in a stream.43 In the Ta-ta-thi tribe of New South Wales the rain-maker breaks off a piece of quartz crystal and spits it towards the sky; the rest of the crystal he wraps in emu feathers, soaks both crystal and feathers in water, and carefully hides them.44 In the Keramin tribe of New South Wales the wizard retires to the bed of a creek, drops water on a round flat stone, then covers up and conceals it.45 The Fountain of Baranton, of romantic fame, in the forest of Brécilien, used to be resorted to by peasants when they needed rain; they caught some of the water in a tankard and threw it on a slab near the spring.46 When some of the Apache Indians wish for rain, they take water from a certain spring and throw it on a particular point high up on a rock; the clouds then soon gather and rain begins to fall.47 There is a lonely tarn on Snowdon called Dulyn or the Black Lake, lying “in a dismal dingle surrounded by high and dangerous rocks.” A row of stepping stones runs out into the lake; and if any one steps on the stones and throws water so as to wet the farthest stone, which is called the Red Altar, “it is but a chance that you do not get rain before night, even when it is hot weather.”48 In these cases it is probable that, as in Samoa, the stone is regarded as in some sort divine. This appears from the custom sometimes observed of dipping the cross in the Fountain of Baranton, to procure rain; for this is plainly a substitute for the older way of throwing the water on the stone.49 In Mingrelia, to get rain they dip a holy image in water daily till it rains.50 In Navarre the image of St. Peter was taken to a river,