§ 4. Warriors tabooed.
Taboos laid on warriors when they go forth to fight.
Once more, warriors are conceived by the savage to move, so to say, in an atmosphere of spiritual danger which constrains them to practise a variety of superstitious observances quite different in their nature from those rational precautions which, as a matter of course, they adopt against foes of flesh and blood. The general effect of these observances is to place the warrior, both before and after victory, in the same state of seclusion or spiritual quarantine in which, for his own safety, primitive man puts his human gods and other dangerous characters. Thus when the Maoris went out on the war-path they were sacred or taboo in the highest degree, and they and their friends at home had to observe strictly many curious customs over and above the numerous taboos of ordinary life. They became, in the irreverent language of Europeans who knew them in the old fighting days, “tabooed an inch thick”; and as for the leader of the expedition, he was quite unapproachable.[547] Similarly, when the Israelites marched forth to war they were bound by certain rules of ceremonial purity identical with rules observed by Maoris and Australian blackfellows on the war-path. The vessels they used were sacred, and they had to practise continence and a custom of personal cleanliness of which the original motive, if we may judge from the avowed motive of savages who conform to the same custom, was a fear lest the enemy should obtain [pg 158] the refuse of their persons, and thus be enabled to work their destruction by magic.[548] Among some Indian tribes of North America a young warrior in his first campaign had to conform to certain customs, of which two were identical with the observances imposed by the same Indians on girls at their first menstruation: the vessels he ate and drank out of might be touched by no other person, and he was forbidden to scratch his head or any other part of his body with his fingers; if he could not help scratching himself, he had to do it with a stick.[549] The latter rule, like the one which forbids a tabooed person to feed himself with his own fingers, seems to rest on the supposed sanctity or pollution, whichever we choose to call it, of the tabooed hands.[550] Moreover [pg 159] among these Indian tribes the men on the war-path had always to sleep at night with their faces turned towards their own country; however uneasy the posture they might not change it. They might not sit upon the bare ground, nor wet their feet, nor walk on a beaten path if they could help it; when they had no choice but to walk on a path, they sought to counteract the ill effect of doing so by doctoring their legs with certain medicines or charms which they carried with them for the purpose. No member of the party was permitted to step over the legs, hands, or body of any other member who chanced to be sitting or lying on the [pg 160] ground; and it was equally forbidden to step over his blanket, gun, tomahawk, or anything that belonged to him. If this rule was inadvertently broken, it became the duty of the member whose person or property had been stepped over to knock the other member down, and it was similarly the duty of that other to be knocked down peaceably and without resistance. The vessels out of which the warriors ate their food were commonly small bowls of wood or birch bark, with marks to distinguish the two sides; in marching from home the Indians invariably drank out of one side of the bowl, and in returning they drank out of the other. When on their way home they came within a day's march of the village, they hung up all their bowls on trees, or threw them away on the prairie,[551] doubtless to prevent their sanctity or defilement from being communicated with disastrous effects to their friends, just as we have seen that the vessels and clothes of the sacred Mikado, of women at childbirth and menstruation, of boys at circumcision, and of persons defiled by contact with the dead are destroyed or laid aside for a similar reason. The first four times that an Apache Indian goes out on the war-path, he is bound to refrain from scratching his head with his fingers and from letting water touch his lips. Hence he scratches his head with a stick, and drinks through a hollow reed or cane. Stick and reed are attached to the warrior's belt and to each other by a leathern thong.[552] The rule not to scratch their heads with their fingers, but to use a stick for the purpose instead, was regularly observed by Ojebways on the war-path.[553]
Ceremonies observed by American Indians before they went out on the war-path. Rules observed by Indians on a war-expedition.
For three or four weeks before they went on a warlike expedition, the Nootka Indians made it an invariable rule to go into the water five or six times a day, when they washed and scrubbed themselves from head to foot with bushes intermixed with briars, so that their bodies and faces were often entirely covered with blood. During this severe exercise they continually exclaimed, “Good or great God, let me live, [pg 161] not be sick, find the enemy, not fear him, find him asleep, and kill a great many of them.” All this time they had no intercourse with their women, and for a week before setting out abstained from feasting and every kind of merriment. For the last three days they were almost constantly in the water, scrubbing and lacerating themselves in a terrible manner. They believed that this hardened their skin, so that the weapons of the enemy could not pierce them.[554] Before they went out on the war-path the Arikaras and the Big Belly Indians (“Gros Ventres”) “observe a rigorous fast, or rather abstain from every kind of food for four days. In this interval their imagination is exalted to delirium; whether it be through bodily weakness or the natural effect of the warlike plans they cherish, they pretend to have strange visions. The elders and sages of the tribe, being called upon to interpret these dreams, draw from them omens more or less favourable to the success of the enterprise; and their explanations are received as oracles by which the expedition will be faithfully regulated. So long as the preparatory fast continues, the warriors make incisions in their bodies, insert pieces of wood in the flesh, and having fastened leather thongs to them cause themselves to be hung from a beam which is fixed horizontally above an abyss a hundred and fifty feet deep. Often indeed they cut off one or two fingers which they offer in sacrifice to the Great Spirit in order that they may come back laden with scalps.”[555] It is hard to conceive any course of training which could more effectually incapacitate men for the business of war than that which these foolish Indians actually adopted. With regard to the Creek Indians and kindred tribes we are told they “will not cohabit with women while they are out at war; they religiously abstain from every kind of intercourse even with their own wives, for the space of three days and nights before they go to war, and so after they return home, because they are to sanctify themselves.”[556] And as a [pg 162] preparation for attacking the enemy they “go to the aforesaid winter house, and there drink a warm decoction of their supposed holy consecrated herbs and roots for three days and nights, sometimes without any other refreshment. This is to induce the deity to guard and prosper them, amidst their impending dangers. In the most promising appearance of things, they are not to take the least nourishment of food, nor so much as to sit down, during that time of sanctifying themselves, till after sunset. While on their expedition, they are not allowed to lean themselves against a tree, though they may be exceedingly fatigued, after a sharp day's march; nor must they lie by, a whole day to refresh themselves, or kill and barbicue deer and bear for their war journey. The more virtuous they are, they reckon the greater will be their success against the enemy, by the bountiful smiles of the deity. To gain that favourite point, some of the aged warriors narrowly watch the young men who are newly initiated, lest they should prove irreligious, and prophane the holy fast, and bring misfortunes on the out-standing camp. A gentleman of my acquaintance, in his youthful days observed one of their religious fasts, but under the greatest suspicion of his virtue in this respect, though he had often headed them against the common enemy: during their three days' purification, he was not allowed to go out of the sanctified ground, without a trusty guard, lest hunger should have tempted him to violate their old martial law, and by that means have raised the burning wrath of the holy fire against the whole camp.” “Every war captain chuses a noted warrior, to attend on him and the company. He is called Etissû, or ‘the waiter.’ Everything they eat or drink during their journey, he gives them out of his hand, by a rigid abstemious rule,—though each carries on his back all his travelling conveniencies, wrapt in a deer skin, yet they are so bigoted in their religious customs in war that none, though prompted by sharp hunger or burning thirst, dares relieve himself. They are contented with such trifling allowance as the religious waiter distributes to them, even with a scanty hand. Such a regimen would be too mortifying to any of the white people, let their opinion of its violation be ever so dangerous. When I roved the [pg 163] woods in a war party with the Indians, though I carried no scrip, nor bottle, nor staff, I kept a large hollow cane well corked at each end, and used to sheer off now and then to drink, while they suffered greatly by thirst. The constancy of the savages in mortifying their bodies, to gain the divine favour, is astonishing, from the very time they beat to arms, till they return from their campaign. All the while they are out, they are prohibited by ancient custom, the leaning against a tree, either sitting or standing; nor are they allowed to sit in the day-time, under the shade of trees, if it can be avoided; nor on the ground, during the whole journey, but on such rocks, stones, or fallen wood, as their ark of war rests upon. By the attention they invariably pay to those severe rules of living, they weaken themselves much more than by the unavoidable fatigues of war; but it is fruitless to endeavour to dissuade them from those things which they have by tradition, as the appointed means to move the deity, to grant them success against the enemy, and a safe return home.”[557] “An Indian, intending to go to war, will commence by blacking his face, permitting his hair to grow long, and neglecting his personal appearance, and also will frequently fast, sometimes for two or three days together, and refrain from all intercourse with the other sex. If his dreams are favorable, he thinks that the Great Spirit will give him success.”[558] Among the Ba-Pedi and Ba-Thonga tribes of south Africa not only have the warriors to abstain from women, but the people left behind in the villages are also bound to continence; they think that any incontinence on their part would cause thorns to grow on the ground traversed by the warriors, and that success would not attend the expedition.[559]
The rule of continence observed by savage warriors is perhaps based on a fear of infecting themselves sympathetically with feminine weakness and cowardice.
When we observe what pains these misguided savages took to unfit themselves for the business of war by abstaining from food, denying themselves rest, and lacerating [pg 164] their bodies, we shall probably not be disposed to attribute their practice of continence in war to a rational fear of dissipating their bodily energies by indulgence in the lusts of the flesh. On the contrary, we can scarcely doubt that the motive which impelled them to observe chastity on a campaign was just as frivolous as the motive which led them simultaneously to fritter away their strength by severe fasts, gratuitous fatigue, and voluntary wounds at the very moment when prudence called most loudly for a precisely opposite regimen. Why exactly so many savages have made it a rule to refrain from women in time of war,[560] we cannot say for certain, but we may conjecture that their motive was a superstitious fear lest, on the principles of sympathetic magic, close contact with women should infect them with feminine weakness and cowardice. Similarly some savages imagine that contact with a woman in childbed enervates warriors and enfeebles their weapons.[561] Indeed the Kayans of central Borneo go so far as to hold that to touch a loom or women's clothes would so weaken a man that he [pg 165] would have no success in hunting, fishing, and war.[562] Hence it is not merely sexual intercourse with women that the savage warrior sometimes shuns; he is careful to avoid the sex altogether. Thus among the hill tribes of Assam, not only are men forbidden to cohabit with their wives during or after a raid, but they may not eat food cooked by a woman; nay they should not address a word even to their own wives. Once a woman, who unwittingly broke the rule by speaking to her husband while he was under the war taboo, sickened and died when she learned the awful crime she had committed.[563]