| Sir James George Frazer (1854–1941). The Golden
Bough. 1922. |
LI. Homeopathic Magic of a Flesh
Diet |
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| THE PRACTICE of
killing a god has now been traced amongst peoples who have reached
the agricultural stage of society. We have seen that the spirit of
the corn, or of other cultivated plants, is commonly represented
either in human or in animal form, and that in some places a custom
has prevailed of killing annually either the human or the animal
representative of the god. One reason for thus killing the
corn-spirit in the person of his representative has been given
implicitly in an earlier part of this work: we may suppose that the
intention was to guard him or her (for the corn-spirit is often
feminine) from the enfeeblement of old age by transferring the
spirit, while still hale and hearty, to the person of a youthful and
vigorous successor. Apart from the desirability of renewing his
divine energies, the death of the corn-spirit may have been deemed
inevitable under the sickles or the knives of the reapers, and his
worshippers may accordingly have felt bound to acquiesce in the sad
necessity. But, further, we have found a widespread custom of eating
the god sacramentally, either in the shape of the man or animal who
represents the god, or in the shape of bread made in human or animal
form. The reasons for thus partaking of the body of the god are,
from the primitive standpoint, simple enough. The savage commonly
believes that by eating the flesh of an animal or man he acquires
not only the physical, but even the moral and intellectual qualities
which were characteristic of that animal or man; so when the
creature is deemed divine, our simple savage naturally expects to
absorb a portion of its divinity along with its material substance.
It may be well to illustrate by instances this common faith in the
acquisition of virtues or vices of many kinds through the medium of
animal food, even when there is no pretence that the viands consist
of the body or blood of a god. The doctrine forms part of the widely
ramified system of sympathetic or homoeopathic magic. |
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| Thus, for example, the Creeks, Cherokee, and kindred
tribes of North American Indians “believe that nature is possest of
such a property as to transfuse into men and animals the qualities,
either of the food they use, or of those objects that are presented
to their senses; he who feeds on venison is, according to their
physical system, swifter and more sagacious than the man who lives
on the flesh of the clumsy bear, or helpless dunghill fowls, the
slow-footed tame cattle, or the heavy wallowing swine. This is the
reason that several of their old men recommend, and say, that
formerly their greatest chieftains observed a constant rule in their
diet, and seldom ate of any animal of a
gross quality, or heavy motion of body, fancying it conveyed a
dullness through the whole system, and disabled them from exerting
themselves with proper vigour in their martial, civil, and religious
duties.” The Zaparo Indians of Ecuador “will, unless from necessity,
in most cases not eat any heavy meats, such as tapir and peccary,
but confine themselves to birds, monkeys, deer, fish, etc.,
principally because they argue that the heavier meats make them
unwieldy, like the animals who supply the flesh, impeding their
agility, and unfitting them for the chase.” Similarly some of the
Brazilian Indians would eat no beast, bird, or fish that ran, flew,
or swam slowly, lest by partaking of its flesh they should lose
their ability and be unable to escape from their enemies. The Caribs
abstained from the flesh of pigs lest it should cause them to have
small eyes like pigs; and they refused to partake of tortoises from
a fear that if they did so they would become heavy and stupid like
the animal. Among the Fans of West Africa men in the prime of life
never eat tortoises for a similar reason; they imagine that if they
did so, their vigour and fleetness of foot would be gone. But old
men may eat tortoises freely, because having already lost the power
of running they can take no harm from the flesh of the slow-footed
creature. |
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| While many savages thus fear to eat the flesh of
slow-footed animals lest they should themselves become slow-footed,
the Bushmen of South Africa purposely ate the flesh of such
creatures, and the reason which they gave for doing so exhibits a
curious refinement of savage philosophy. They imagined that the game
which they pursued would be influenced sympathetically by the food
in the body of the hunter, so that if he had eaten of swift-footed
animals, the quarry would be swift-footed also and would escape him;
whereas if he had eaten of slow-footed animals, the quarry would
also be slow-footed, and he would be able to overtake and kill it.
For that reason hunters of gemsbok particularly avoided eating the
flesh of the swift and agile springbok; indeed 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? |
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| 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. |
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| 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. |
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| 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. |
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| 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. |
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| 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. |
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| 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.” |
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| 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 corn-god, 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 a time comes when
reasonable men find it hard to understand
how any one in his senses can suppose that by eating bread or
drinking wine he consumes the body or blood of a deity. “When we
call corn Ceres and wine Bacchus,” says Cicero, “we use a common
figure of speech; but do you imagine that anybody is so insane as to
believe that the thing he feeds upon is a god?” |
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