The Golden Bough. James George Frazer

handled, and might think himself lucky if he got off with a beating. No one was supposed to look through the holes in the lattice-work, which were besides partly stopped up with flowering shrubs.555

      Again, magic mischief may be wrought upon a man through the remains of the food he has partaken of, or the dishes out of which he has eaten. Thus the Narrinyeri in South Australia think that if a man eats of the sacred animal (totem) of his tribe, and an enemy gets hold of a portion of the flesh, the latter can make it grow in the inside of the eater, and so cause his death. Therefore when a man eats of his totem he is careful to eat it all or else to conceal or destroy the remains.556 In Tana, one of the New Hebrides, people bury or throw into the sea the leavings of their food, lest these should fall into the hands of the disease-makers. For if a disease-maker finds the remnants of a meal, say the skin of a banana, he picks it up and burns it slowly in the fire. As it burns the person who ate the banana falls ill and sends to the disease-maker, offering him presents if he will stop burning the banana skin.557 Hence no one may touch the food which the King of Loango leaves upon his plate; it is buried in a hole in the ground. And no one may drink out of the king's vessel.558 Similarly no man may drink out of the same cup or glass with the King of Fida (in Guinea); “he hath always one kept particularly for himself; and that which hath but once touched another's lips he never uses more, though it be made of metal that may be cleansed by fire.”559 Amongst the Alfoers of Celebes there is a priest called the Leleen, whose duty appears to be to make the rice grow. His functions begin about a month before the rice is sown, and end after the crop is housed. During this time he has to observe certain taboos; amongst others he may not eat or drink with any one else, and he may drink out of no vessel but his own.560

      We have seen that the Mikado's food was cooked every day in new pots and served up in new dishes; both pots and dishes were of common clay, in order that they might be broken or laid aside after they had been once used. They were generally broken, for it was believed that if any one else ate his food out of these sacred dishes his mouth and throat would become swollen and inflamed. The same ill effect was thought to be experienced by any one who should wear the Mikado's clothes without his leave; he would have swellings and pains all over his body.561 In the evil effects thus supposed to follow upon the use of the Mikado's vessels or clothes we see that other side of the divine king's or god-man's character to which attention has been already called. The divine person is a source of danger as well as of blessing; he must not only be guarded, he must also be guarded against. His sacred organism, so delicate that a touch may disorder it, is also electrically charged with a powerful spiritual force which may discharge itself with fatal effect on whatever comes in contact with it. Hence the isolation of the man-god is quite as necessary for the safety of others as for his own. His divinity is a fire, which, under proper restraints, confers endless blessings, but, if rashly touched or allowed to break bounds, burns and destroys what it touches. Hence the disastrous effects supposed to attend a breach of taboo; the offender has thrust his hand into the divine fire, which shrivels up and consumes him on the spot. To take an example from the taboo we are considering. It happened that a New Zealand chief of high rank and great sanctity had left the remains of his dinner by the wayside. A slave, a stout, hungry fellow, coming up after the chief had gone, saw the unfinished dinner, and ate it up without asking questions. Hardly had he finished when he was informed by a horror-stricken spectator that the food of which he had eaten was the chief's. “I knew the unfortunate delinquent well. He was remarkable for courage, and had signalised himself in the wars of the tribe. … No sooner did he hear the fatal news than he was seized by the most extraordinary convulsions and cramp in the stomach, which never ceased till he died, about sundown the same day. He was a strong man, in the prime of life, and if any pakeha [European] freethinker should have said he was not killed by the tapu [taboo] of the chief, which had been communicated to the food by contact, he would have been listened to with feelings of contempt for his ignorance and inability to understand plain and direct evidence.”562 This is not a solitary case. A Maori woman having eaten of some fruit, and being afterwards told that the fruit had being taken from a tabooed place, exclaimed that the spirit of the chief whose sanctity had been thus profaned would kill her. This was in the afternoon, and next day by twelve o'clock she was dead.563 An observer who knows the Maoris well, says, “Tapu [taboo] is an awful weapon. I have seen a strong young man die the same day he was tapued; the victims die under it as though their strength ran out as water.”564 A Maori chief's tinder-box was once the means of killing several persons; for having been lost by him, and found by some men who used it to light their pipes, they died of fright on learning to whom it had belonged. So too the garments of a high New Zealand chief will kill any one else who wears them. A chief was observed by a missionary to throw down a precipice a blanket which he found too heavy to carry. Being asked by the missionary why he did not leave it on a tree for the use of a future traveller, the chief replied that “it was the fear of its being taken by another which caused him to throw it where he did, for if it were worn, his tapu” (i.e. his spiritual power communicated by contact to the blanket and through the blanket to the man) “would kill the person.”565

      No wonder therefore that the savage should rank these human divinities amongst what he regards as the dangerous classes, and should impose exactly the same restraints upon the one as upon the other. For instance, those who have defiled themselves by touching a dead body are regarded by the Maoris as in a very dangerous state, and are sedulously shunned and isolated. But the taboos observed by and towards these defiled persons (e.g. they may not touch food with their hands, and the vessels used by them may not be used by other people) are identical with those observed by and towards sacred chiefs.566 And, in general, the prohibition to use the dress, vessels, etc., of certain persons and the effects supposed to follow an infraction of the rule are exactly the same whether the persons to whom the things belong are sacred or what we might call unclean and polluted. As the garments which have been touched by a sacred chief kill those who handle them, so do the things which have been touched by a menstruous woman. An Australian blackfellow, who discovered that his wife had lain on his blanket at her menstrual period, killed her and died of terror himself within a fortnight.567 Hence Australian women at these times are forbidden under pain of death to touch anything that men use. They are also secluded at child-birth, and all vessels used by them during their seclusion are burned.568 Amongst some of the Indians of North America also women at menstruation are forbidden to touch men's utensils, which would be so defiled by their touch that their subsequent use would be attended by certain mischief or misfortune.569 Amongst the Eskimo of Alaska no one will willingly drink out of the same cup or eat out of the same dish that has been used by a woman at her confinement until it has been purified by certain incantations.570 Amongst some of the Tinneh Indians of North America the dishes out of which girls eat during their seclusion at puberty “are used by no other person, and wholly devoted to their own use.”571 Again amongst some Indian tribes of North America men who have slain enemies are considered to be in a state of uncleanness, and will not eat or drink out of any dish or smoke out of any pipe but their own for a considerable time after the slaughter, and no one will willingly use their dishes or pipes. They live in a kind of seclusion during this time, at the end of which all the dishes and pipes used by them during their seclusion are burned.572 Amongst the Kafirs, boys at circumcision live secluded in a special hut, and when they are healed all the vessels which they had used during their seclusion and the boyish mantles which they had hitherto worn are burned together with the hut.573 When a young Indian brave is out on the war-path for the first time the vessels he eats and drinks out of must be touched by no one else.574

      Thus the rules of ceremonial purity observed by divine kings, chiefs, and priests, by homicides, women at child-birth, and so on, are in some respects alike. To us these different classes of persons appear to differ totally in character and condition; some of them we should call holy, others we might pronounce unclean and polluted. But the savage makes no such moral distinction between them; the conceptions of holiness and pollution are not yet differentiated in his mind. To him the common feature of all these persons is that they are dangerous and in danger, and the danger in which they stand and to which they expose others is what we should call spiritual or supernatural, that is, imaginary. The danger, however, is not less real because it is imaginary; imagination acts upon man as really as does gravitation, and may kill him as certainly as a dose of prussic acid. To seclude these persons from the rest of the world so that the dreaded spiritual danger shall neither reach them, nor spread from