The Golden Bough. James George Frazer

tabooed person is forbidden to touch his head at all. Thus in North America, Tinneh girls at puberty, Creek lads during the year of their initiation into manhood, and young braves on their first war-path, are forbidden to scratch their heads with their fingers, and are provided with a stick for the purpose.670 But to return to the Maoris. On account of the sacredness of his head “a chief could not blow the fire with his mouth, for the breath being sacred, communicated his sanctity to it, and a brand might be taken by a slave, or a man of another tribe, or the fire might be used for other purposes, such as cooking, and so cause his death.”671 It is a crime for a sacred person in New Zealand to leave his comb, or anything else which has touched his head, in a place where food has been cooked, or to suffer another person to drink out of any vessel which has touched his lips. Hence when a chief wishes to drink he never puts his lips to the vessel, but holds his hands close to his mouth so as to form a hollow, into which water is poured by another person, and thence is allowed to flow into his mouth. If a light is needed for his pipe, the burning ember taken from the fire must be thrown away as soon as it is used; for the pipe becomes sacred because it has touched his mouth; the coal becomes sacred because it has touched the pipe; and if a particle of the sacred cinder were replaced on the common fire, the fire would also become sacred and could no longer be used for cooking.672 Some Maori chiefs, like other Polynesians, object to go down into a ship's cabin from fear of people passing over their heads.673 Dire misfortune was thought by the Maoris to await those who entered a house where any article of animal food was suspended over their heads. “A dead pigeon, or a piece of pork hung from the roof was a better protection from molestation than a sentinel.”674 If I am right, the reason for the special objection to having animal food over the head is the fear of bringing the sacred head into contact with the spirit of the animal; just as the reason why the Flamen Dialis might not walk under a vine was the fear of bringing his sacred head into contact with the spirit of the vine.

      When the head was considered so sacred that it might not even be touched without grave offence, it is obvious that the cutting of the hair must have been a delicate and difficult operation. The difficulties and dangers which, on the primitive view, beset the operation are of two kinds. There is first the danger of disturbing the spirit of the head, which may be injured in the process and may revenge itself upon the person who molests him. Secondly, there is the difficulty of disposing of the shorn locks. For the savage believes that the sympathetic connection which exists between himself and every part of his body continues to exist even after the physical connection has been severed, and that therefore he will suffer from any harm that may befall the severed parts of his body, such as the clippings of his hair or the parings of his nails. Accordingly he takes care that these severed portions of himself shall not be left in places where they might either be exposed to accidental injury or fall into the hands of malicious persons who might work magic on them to his detriment or death. Such dangers are common to all, but sacred persons have more to fear from them than ordinary people, so the precautions taken by them are proportionately stringent. The simplest way of evading the danger is of course not to cut the hair at all; and this is the expedient adopted where the danger is thought to be more than usually great. The Frankish kings were not allowed to cut their hair.675 A Haida medicine-man may neither cut nor comb his hair, so it is always long and tangled.676 Amongst the Alfoers of Celebes the Leleen or priest who looks after the rice-fields may not cut his hair during the time that he exercises his special functions, that is, from a month before the rice is sown until it is housed.677 In Ceram men do not cut their hair: if married men did so, they would lose their wives; if young men did so, they would grow weak and enervated.678 In Timorlaut, married men may not cut their hair for the same reason as in Ceram, but widowers and men on a journey may do so after offering a fowl or a pig in sacrifice.679 Here men on a journey are specially permitted to cut their hair; but elsewhere men travelling abroad have been in the habit of leaving their hair uncut until their return. The reason for the latter custom is probably the danger to which, as we have seen, a traveller is believed to be exposed from the magic arts of the strangers amongst whom he sojourns; if they got possession of his shorn hair, they might work his destruction through it. The Egyptians on a journey kept their hair uncut till they returned home.680 “At Tâif when a man returned from a journey his first duty was to visit the Rabba and poll his hair.”681 The custom of keeping the hair unshorn during a dangerous expedition seems to have been observed, at least occasionally, by the Romans.682 Achilles kept unshorn his yellow hair, because his father had vowed to offer it to the river Sperchius if ever his son came home from the wars beyond the sea.683 Again, men who have taken a vow of vengeance sometimes keep their hair unshorn till they have fulfilled their vow. Thus of the Marquesans we are told that “occasionally they have their head entirely shaved, except one lock on the crown, which is worn loose or put up in a knot. But the latter mode of wearing the hair is only adopted by them when they have a solemn vow, as to revenge the death of some near relation, etc. In such case the lock is never cut off until they have fulfilled their promise.”684 Six thousand Saxons once swore that they would not cut their hair nor shave their beards until they had taken vengeance on their enemies.685 On one occasion a Hawaiian taboo is said to have lasted thirty years “during which the men were not allowed to trim their beards, etc.”686 While his vow lasted, a Nazarite might not have his hair cut: “All the days of the vow of his separation there shall no razor come upon his head.”687 Possibly in this case there was a special objection to touching the tabooed man's head with iron. The Roman priests, as we have seen, were shorn with bronze knives. The same feeling probably gave rise to the European rule that a child's nails should not be cut during the first year, but that if it is absolutely necessary to shorten them they should be bitten off by the mother or nurse.688 For in all parts of the world a young child is believed to be especially exposed to supernatural dangers, and particular precautions are taken to guard it against them; in other words, the child is under a number of taboos, of which the rule just mentioned is one. “Among Hindus the usual custom seems to be that the nails of a first-born child are cut at the age of six months. With other children a year or two is allowed to elapse.”689 The Slave, Hare, and Dogrib Indians of North America do not cut the nails of female children till they are four years of age.690 In some parts of Germany it is thought that if a child's hair is combed in its first year the child will be unlucky;691 or that if a boy's hair is cut before his seventh year he will have no courage.692

      But when it is necessary to cut the hair, precautions are taken to lessen the dangers which are supposed to attend the operation. Amongst the Maoris many spells were uttered at hair-cutting; one, for example, was spoken to consecrate the obsidian knife with which the hair was cut; another was pronounced to avert the thunder and lightning which hair-cutting was believed to cause.693 “He who has had his hair cut is in the immediate charge of the Atua (spirit); he is removed from the contact and society of his family and his tribe; he dare not touch his food himself; it is put into his mouth by another person; nor can he for some days resume his accustomed occupations or associate with his fellow men.”694 The person who cuts the hair is also tabooed; his hands having been in contact with a sacred head, he may not touch food with them or engage in any other employment; he is fed by another person with food cooked over a sacred fire. He cannot be released from the taboo before the following day, when he rubs his hands with potato or fern root which has been cooked on a sacred fire; and this food having been taken to the head of the family in the female line and eaten by her, his hands are freed from the taboo. In some parts of New Zealand the most sacred day of the year was that appointed for hair-cutting; the people assembled in large numbers on that day from all the neighbourhood.695 It is an affair of state when the king of Cambodia's hair is cut. The priests place on the barber's fingers certain old rings set with large stones, which are supposed to contain spirits favourable to the kings, and during the operation the Brahmans keep up a noisy music to drive away the evil spirits.696 The hair and nails of the Mikado could only be cut while he was asleep,697 perhaps because his soul being then absent from his body, there was less chance of injuring it with the shears.

      But even when the hair and nails have been safely cut, there remains the difficulty of disposing of them, for their owner believes himself liable to suffer from any harm that may befall them. Thus, an Australian girl, sick of a fever, attributed her illness to the fact that some months before a young man had come behind her and cut off a lock of her hair; she was sure he had buried it and that it was rotting. “Her hair,” she said, “was rotting somewhere, and her Marm-bu-la (kidney fat) was