The Golden Bough by Sir James George Frazer (most romantic novels .TXT) 📖

they would not even touch it with their hands, because they believed the springbok to be a very lively creature which did not go to sleep at night, and they thought that if they ate springbok, the gemsbok which they hunted would likewise not be willing to go to sleep, even at night. How, then, could they catch it?

 

The Namaquas abstain from eating the flesh of hares, because they think it would make them faint-hearted as a hare. But they eat the flesh of the lion, or drink the blood of the leopard or lion, to get the courage and strength of these beasts. The Bushmen will not give their children a jackal’s heart to eat, lest it should make them timid like the jackal; but they give them a leopard’s heart to eat to make them brave like the leopard. When a Wagogo man of East Africa kills a lion, he eats the heart in order to become brave like a lion; but he thinks that to eat the heart of a hen would make him timid. When a serious disease has attacked a Zulu kraal, the medicine-man takes the bone of a very old dog, or the bone of an old cow, bull, or other very old animal, and administers it to the healthy as well as to the sick people, in order that they may live to be as old as the animal of whose bone they have partaken. So to restore the aged Aeson to youth, the witch Medea infused into his veins a decoction of the liver of the long-lived deer and the head of a crow that had outlived nine generations of men.

 

Among the Dyaks of North-West Borneo young men and warriors may not eat venison, because it would make them as timid as deer; but the women and very old men are free to eat it. However, among the Kayans of the same region, who share the same view as to the ill effect of eating venison, men will partake of the dangerous viand provided it is cooked in the open air, for then the timid spirit of the animal is supposed to escape at once into the jungle and not to enter into the eater. The Aino believe that the heart of the water-ousel is exceedingly wise, and that in speech the bird is most eloquent.

Therefore whenever he is killed, he should be at once torn open and his heart wrenched out and swallowed before it has time to grow cold or suffer damage of any kind. If a man swallows it thus, he will become very fluent and wise, and will be able to argue down all his adversaries. In Northern India people fancy that if you eat the eyeballs of an owl you will be able like an owl to see in the dark.

 

When the Kansas Indians were going to war, a feast used to be held in the chief’s hut, and the principal dish was dog’s flesh, because, said the Indians, the animal who is so brave that he will let himself be cut in pieces in defence of his master, must needs inspire valour. Men of the Buru and Aru Islands, East Indies, eat the flesh of dogs in order to be bold and nimble in war. Amongst the Papuans of the Port Moresby and Motumotu districts, New Guinea, young lads eat strong pig, wallaby, and large fish, in order to acquire the strength of the animal or fish. Some of the natives of Northern Australia fancy that by eating the flesh of the kangaroo or emu they are enabled to jump or run faster than before. The Miris of Assam prize tiger’s flesh as food for men; it gives them strength and courage. But “it is not suited for women; it would make them too strong-minded.” In Corea the bones of tigers fetch a higher price than those of leopards as a means of inspiring courage. A Chinaman in Seoul bought and ate a whole tiger to make himself brave and fierce. In Norse legend, Ingiald, son of King Aunund, was timid in his youth, but after eating the heart of a wolf he became very bold; Hialto gained strength and courage by eating the heart of a bear and drinking its blood.

 

In Morocco lethargic patients are given ants to swallow, and to eat lion’s flesh will make a coward brave; but people abstain from eating the hearts of fowls, lest thereby they should be rendered timid. When a child is late in learning to speak, the Turks of Central Asia will give it the tongues of certain birds to eat. A North American Indian thought that brandy must be a decoction of hearts and tongues, “because,” said he, “after drinking it I fear nothing, and I talk wonderfully.” In Java there is a tiny earthworm which now and then utters a shrill sound like that of the alarum of a small clock. Hence when a public dancing girl has screamed herself hoarse in the exercise of her calling, the leader of the troop makes her eat some of these worms, in the belief that thus she will regain her voice and will, after swallowing them, be able to scream as shrilly as ever. The people of Darfur, in Central Africa, think that the liver is the seat of the soul, and that a man may enlarge his soul by eating the liver of an animal. “Whenever an animal is killed its liver is taken out and eaten, but the people are most careful not to touch it with their hands, as it is considered sacred; it is cut up in small pieces and eaten raw, the bits being conveyed to the mouth on the point of a knife, or the sharp point of a stick. Any one who may accidentally touch the liver is strictly forbidden to partake of it, which prohibition is regarded as a great misfortune for him.” Women are not allowed to eat liver, because they have no soul.

 

Again, the flesh and blood of dead men are commonly eaten and drunk to inspire bravery, wisdom, or other qualities for which the men themselves were remarkable, or which are supposed to have their special seat in the particular part eaten. Thus among the mountain tribes of South-Eastern Africa there are ceremonies by which the youths are formed into guilds or lodges, and among the rites of initiation there is one which is intended to infuse courage, intelligence, and other qualities into the novices. Whenever an enemy who has behaved with conspicuous bravery is killed, his liver, which is considered the seat of valour; his ears, which are supposed to be the seat of intelligence; the skin of his forehead, which is regarded as the seat of perseverance; his testicles, which are held to be the seat of strength; and other members, which are viewed as the seat of other virtues, are cut from his body and baked to cinders. The ashes are carefully kept in the horn of a bull, and, during the ceremonies observed at circumcision, are mixed with other ingredients into a kind of paste, which is administered by the tribal priest to the youths. By this means the strength, valour, intelligence, and other virtues of the slain are believed to be imparted to the eaters. When Basutos of the mountains have killed a very brave foe, they immediately cut out his heart and eat it, because this is supposed to give them his courage and strength in battle. When Sir Charles M’Carthy was killed by the Ashantees in 1824, it is said that his heart was devoured by the chiefs of the Ashantee army, who hoped by this means to imbibe his courage. His flesh was dried and parcelled out among the lower officers for the same purpose, and his bones were long kept at Coomassie as national fetishes. The Nauras Indians of New Granada ate the hearts of Spaniards when they had the opportunity, hoping thereby to make themselves as dauntless as the dreaded Castilian chivalry. The Sioux Indians used to reduce to powder the heart of a valiant enemy and swallow the powder, hoping thus to appropriate the dead man’s valour.

 

But while the human heart is thus commonly eaten for the sake of imbuing the eater with the qualities of its original owner, it is not, as we have already seen, the only part of the body which is consumed for this purpose. Thus warriors of the Theddora and Ngarigo tribes of South-Eastern Australia used to eat the hands and feet of their slain enemies, believing that in this way they acquired some of the qualities and courage of the dead. The Kamilaroi of New South Wales ate the liver as well as the heart of a brave man to get his courage. In Tonquin also there is a popular superstition that the liver of a brave man makes brave any who partake of it. With a like intent the Chinese swallow the bile of notorious bandits who have been executed. The Dyaks of Sarawak used to eat the palms of the hands and the flesh of the knees of the slain in order to steady their own hands and strengthen their own knees. The Tolalaki, notorious head-hunters of Central Celebes, drink the blood and eat the brains of their victims that they may become brave. The Italones of the Philippine Islands drink the blood of their slain enemies, and eat part of the back of their heads and of their entrails raw to acquire their courage. For the same reason the Efugaos, another tribe of the Philippines, suck the brains of their foes. In like manner the Kai of German New Guinea eat the brains of the enemies they kill in order to acquire their strength. Among the Kimbunda of Western Africa, when a new king succeeds to the throne, a brave prisoner of war is killed in order that the king and nobles may eat his flesh, and so acquire his strength and courage. The notorious Zulu chief Matuana drank the gall of thirty chiefs, whose people he had destroyed, in the belief that it would make him strong. It is a Zulu fancy that by eating the centre of the forehead and the eyebrow of an enemy they acquire the power of looking steadfastly at a foe.

Before every warlike expedition the people of Minahassa in Celebes used to take the locks of hair of a slain foe and dabble them in boiling water to extract the courage; this infusion of bravery was then drunk by the warriors. In New Zealand “the chief was an atua

[god], but there were powerful and powerless gods; each naturally sought to make himself one of the former; the plan therefore adopted was to incorporate the spirits of others with their own; thus, when a warrior slew a chief, he immediately gouged out his eyes and swallowed them, the atua tonga, or divinity, being supposed to reside in that organ; thus he not only killed the body, but also possessed himself of the soul of his enemy, and consequently the more chiefs he slew the greater did his divinity become.”

 

It is now easy to understand why a savage should desire to partake of the flesh of an animal or man whom he regards as divine. By eating the body of the god he shares in the god’s attributes and powers. And when the god is a corngod, the corn is his proper body; when he is a vine-god, the juice of the grape is his blood; and so by eating the bread and drinking the wine the worshipper partakes of the real body and blood of his god. Thus the drinking of wine in the rites of a vine-god like Dionysus is not an act of revelry, it is a solemn sacrament. Yet