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FROM THE PRECEDING
examination of the spring and summer festivals of Europe we may infer that
our rude forefathers personified the powers of vegetation as male and
female, and attempted, on the principle of homoeopathic or imitative
magic, to quicken the growth of trees and plants by representing the
marriage of the sylvan deities in the persons of a King and Queen of May,
a Whitsun Bridegroom and Bride, and so forth. Such representations were
accordingly no mere symbolic or allegorical dramas, pastoral plays
designed to amuse or instruct a rustic audience. They were charms intended
to make the woods to grow green, the fresh grass to sprout, the corn to
shoot, and the flowers to blow. And it was natural to suppose that the
more closely the mock marriage of the leaf-clad or flower-decked mummers
aped the real marriage of the woodland sprites, the more effective would
be the charm. Accordingly we may assume with a high degree of probability
that the profligacy which notoriously attended these ceremonies was at one
time not an accidental excess but an essential part of the rites, and that
in the opinion of those who performed them the marriage of trees and
plants could not be fertile without the real union of the human sexes. At
the present day it might perhaps be vain to look in civilised Europe for
customs of this sort observed for the explicit purpose of promoting the
growth of vegetation. But ruder races in other parts of the world have
consciously employed the intercourse of the sexes as a means to ensure the
fruitfulness of the earth; and some rites which are still, or were till
lately, kept up in Europe can be reasonably explained only as stunted
relics of a similar practice. The following facts will make this plain. 1
For four days before they committed the seed to the earth the Pipiles
of Central America kept apart from their wives “in order that on the night
before planting they might indulge their passions to the fullest extent;
certain persons are even said to have been appointed to perform the sexual
act at the very moment when the first seeds were deposited in the ground.”
The use of their wives at that time was indeed enjoined upon the people by
the priests as a religious duty, in default of which it was not lawful to
sow the seed. The only possible explanation of this custom seems to be
that the Indians confused the process by which human beings reproduce
their kind with the process by which plants discharge the same function,
and fancied that by resorting to the former they were simultaneously
forwarding the latter. In some parts of Java, at the season when the bloom
will soon be on the rice, the husbandman and his wife visit their fields
by night and there engage in sexual intercourse for the purpose of
promoting the growth of the crop. In the Leti, Sarmata, and some other
groups of islands which lie between the western end of New Guinea and the
northern part of Australia, the heathen population regard the sun as the
male principle by whom the earth or female prínciple is fertilised. They
call him Upu-lera or Mr. Sun, and represent him under the form of a lamp
made of coco-nut leaves, which may be seen hanging everywhere in their
houses and in the sacred fig-tree. Under the tree lies a large flat stone,
which serves as a sacrificial table. On it the heads of slain foes were
and are still placed in some of the islands. Once a year, at the beginning
of the rainy season, Mr. Sun comes down into the holy fig-tree to
fertilise the earth, and to facilitate his descent a ladder with seven
rungs is considerately placed at his disposal. It is set up under the tree
and is adorned with carved figures of the birds whose shrill clarion
heralds the approach of the sun in the east. On this occasion pigs and
dogs are sacrificed in profusion; men and women alike indulge in a
saturnalia; and the mystic union of the sun and the earth is dramatically
represented in public, amid song and dance, by the real union of the sexes
under the tree. The object of the festival, we are told, is to procure
rain, plenty of food and drink, abundance of cattle and children and
riches from Grandfather Sun. They pray that he may make every she-goat to
cast two or three young, the people to multiply, the dead pigs to be
replaced by living pigs, the empty rice-baskets to be filled, and so on.
And to induce him to grant their requests they offer him pork and rice and
liquor, and invite him to fall to. In the Babar Islands a special flag is
hoisted at this festival as a symbol of the creative energy of the sun; it
is of white cotton, about nine feet high, and consists of the figure of a
man in an appropriate attitude. It would be unjust to treat these orgies
as a mere outburst of unbridled passion; no doubt they are deliberately
and solemnly organised as essential to the fertility of the earth and the
welfare of man. 2
The same means which are thus adopted to stimulate
the growth of the crops are naturally employed to ensure the fruitfulness
of trees. In some parts of Amboyna, when the state of the clove plantation
indicates that the crop is likely to be scanty, the men go naked to the
plantations by night, and there seek to fertilise the trees precisely as
they would impregnate women, while at the same time they call out for
“More cloves!” This is supposed to make the trees bear fruit more
abundantly. 3
The Baganda of Central Africa believe so strongly in the
intimate relation between the intercourse of the sexes and the fertility
of the ground that among them a barren wife is generally sent away,
because she is supposed to prevent her husband’s garden from bearing
fruit. On the contrary, a couple who have given proof of extraordinary
fertility by becoming the parents of twins are believed by the Baganda to
be endowed with a corresponding power of increasing the fruitfulness of
the plantain-trees, which furnish them with their staple food. Some little
time after the birth of the twins a ceremony is performed, the object of
which clearly is to transmit the reproductive virtue of the parents to the
plantains. The mother lies down on her back in the thick grass near the
house and places a flower of the plantain between her legs; then her
husband comes and knocks the flower away with his genital member. Further,
the parents go through the country performing dances in the gardens of
favoured friends, apparently for the purpose of causing the plantain-trees
to bear fruit more abundantly. 4
In various parts of Europe customs
have prevailed both at spring and harvest which are clearly based on the
same crude notion that the relation of the human sexes to each other can
be so used as to quicken the growth of plants. For example, in the Ukraine
on St. George’s Day (the twenty-third of April) the priest in his robes,
attended by his acolytes, goes out to the fields of the village, where the
crops are beginning to show green above the ground, and blesses them.
After that the young married people lie down in couples on the sown fields
and roll several times over on them, in the belief that this will promote
the growth of the crops. In some parts of Russia the priest himself is
rolled by women over the sprouting crop, and that without regard to the
mud and holes which he may encounter in his beneficent progress. If the
shepherd resists or remonstrates, his flock murmurs, “Little Father, you
do not really wish us well, you do not wish us to have corn, although you
do wish to live on our corn.” In some parts of Germany at harvest the men
and women, who have reaped the corn, roll together on the field. This
again is probably a mitigation of an older and ruder custom designed to
impart fertility to the fields by methods like those resorted to by the
Pipiles of Central America long ago and by the cultivators of rice in Java
at the present time. 5
To the student who cares to track the devious
course of the human mind in its gropings after truth, it is of some
interest to observe that the same theoretical belief in the sympathetic
influence of the sexes on vegetation, which has led some peoples to
indulge their passions as a means of fertilising the earth, has led others
to seek the same end by directly opposite means. From the moment that they
sowed the maize till the time that they reaped it, the Indians of
Nicaragua lived chastely, keeping apart from their wives and sleeping in a
separate place. They ate no salt, and drank neither cocoa nor chicha, the
fermented liquor made from maize; in short the season was for them, as the
Spanish historian observes, a time of abstinence. To this day some of the
Indian tribes of Central America practise continence for the purpose of
thereby promoting the growth of the crops. Thus we are told that before
sowing the maize the Kekchi Indians sleep apart from their wives, and eat
no flesh for five days, while among the Lanquineros and Cajaboneros the
period of abstinence from these carnal pleasures extends to thirteen days.
So amongst some of the Germans of Transylvania it is a rule that no man
may sleep with his wife during the whole of the time that he is engaged in
sowing his fields. The same rule is observed at Kalotaszeg in Hungary; the
people think that if the custom were not observed the corn would be
mildewed. Similarly a Central Australian headman of the Kaitish tribe
strictly abstains from marital relations with his wife all the time that
he is performing magical ceremonies to make the grass grow; for he
believes that a breach of this rule would prevent the grass seed from
sprouting properly. In some of the Melanesian islands, when the yam vines
are being trained, the men sleep near the gardens and never approach their
wives; should they enter the garden after breaking this rule of continence
the fruits of the garden would be spoilt. 6
If we ask why it is that
similar beliefs should logically lead, among different peoples, to such
opposite modes of conduct as strict chastity and more or less open
debauchery, the reason, as it presents itself to the primitive mind, is
perhaps not very far to seek. If rude man identifies himself, in a manner,
with nature; if he fails to distinguish the impulses and processes in
himself from the methods which nature adopts to ensure the reproduction of
plants and animals, he may leap to one of two conclusions. Either he may
infer that by yielding to his appetites he will thereby assist in the
multiplication of plants and animals; or he may imagine that the vigour
which he refuses to expend in reproducing his own kind, will form as it
were a store of energy whereby other creatures, whether vegetable or
animal, will somehow benefit in propagating their species. Thus from the
same crude philosophy, the same primitive notions of nature and life, the
savage may derive by different channels a rule either of profligacy or of
asceticism. 7
To readers bred in religion which is saturated with the
ascetic idealism of the East, the explanation which I have given of the
rule of continence observed under certain circumstances by rude or savage
peoples may seem far-fetched and improbable. They may think that moral
purity, which is so intimately associated in their minds with the
observance of such a rule, furnishes a sufficient explanation of it; they
may hold with Milton that chastity in itself is a noble virtue, and that
the restraint which it imposes on one of the strongest impulses of our
animal nature marks out those who can submit to it as men raised above the
common herd, and therefore worthy to receive the seal of the divine
approbation. However natural this mode of thought may seem to us, it is
utterly foreign and indeed incomprehensible to the savage. If he resists
on occasion the sexual instinct, it is from no high idealism, no ethereal
aspiration after moral purity, but for the sake of some ulterior yet
perfectly definite and concrete object, to gain which he is prepared to
sacrifice the immediate gratification of his senses. That this is or may
be so, the examples I have cited are amply sufficient to prove. They show
that where the instinct of self-preservation, which manifests itself
chiefly in the search for food, conflicts or appears to conflict with the
instinct which conduces to the propagation of the species, the former
instinct, as the primary and more fundamental, is capable of overmastering
the latter. In short, the savage is willing to restrain his sexual
propensity for the sake of food. Another object for the sake of which he
consents to exercise the same self-restraint is victory in war. Not only
the warrior in the field but his friends at home will often bridle their
sensual appetites from a belief that by so doing they will the more easily
overcome their enemies. The fallacy of such a belief, like the belief that
the chastity of the sower conduces to the growth of the seed, is plain
enough to us; yet perhaps the self-restraint which these and the like
beliefs, vain and false as they are, have imposed on mankind, has not been
without its utility in bracing and strengthening the breed. For strength
of character in the race as in the individual consists mainly in the power
of sacrificing the present to the future, of disregarding the immediate
temptations of ephemeral pleasure for more distant and lasting sources of
satisfaction. The more the power is exercised the higher and stronger
becomes the character; till the height of heroism is reached in men who
renounce the pleasures of life and even life itself for the sake of
keeping or winning for others, perhaps in distant ages, the blessings of
freedom and truth. 8
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