The Child and Childhood in Folk-Thought / Studies of the Activities and Influences of the Child Among Primitive Peoples, Their Analogues and Survivals in the Civilization of To-Day

by Alexander Francis Chamberlain

Dr. Karl von den Steinen (536. 331-337) tells us that the native tribes of Central Brazil not only believe that the child is "the son of the father," but that it is the father. To quote his own significant words: "The father is the patient in so far as he feels himself one with the new-born child. It is not very difficult to see how he arrives at this conclusion. Of the human egg-cell and the Graafian follicle the aborigine is not likely to know anything, nor can he know that the mother lodges the thing corresponding to the eggs of birds. For him the man is the bearer of the eggs, which, to speak plainly and clearly, lays in the mother, and which she hatches during the period of pregnancy. In the linguistic material at hand we see how this very natural attempt to explain generation finds expression in the words for 'father', 'testicle,' and 'egg.' In Guarani tub means 'father, spawn, eggs,' tupia 'eggs,' and even tup-i, the name of the people (the -i is diminutive) really signifies 'little father,' or 'eggs,' or 'children,' as you please; the 'father' is 'egg,' and the 'child' is 'the little father.' Even the language declares that the 'child' is nothing else than the 'father.' Among the Tupi the father was also accustomed to take a new name after the birth of each new son; to explain this, it is in no way necessary to assume that the 'soul' of the father proceeds each time into the son. In Karaïbi we find exactly the same idea; imu is 'egg,' or 'testicles,' or 'child.'"

Among other cognate tribes we find the same thoughts:—

In the Ipurucoto language imu signifies "egg."

In the Bakaïrí language imu signifies "testicles."

In the Tamanako language imu signifies "father."

In the Makusi language imu signifies "semen."

In several dialects imu-ru signifies "child."

Dr. von den Steinen further observes: "Among the Bakaïrí 'child' and 'small' are both iméri, 'the child of the chief,' píma iméri; we can translate as we please, either 'the child of the chief,' or 'the little chief,' and in the case of the latter form, which we can use more in jest of the son, we are not aware that to the Indian the child is really nothing more than the little chief, the miniature of the big one. Strange and hardly intelligible to us is this idea when it is a girl that is in question. For the girl, too, is 'the little father,' and not 'the little mother'; it is only the father who has made her. In Bakaïrí there are no special words for 'son' and 'daughter,' but a sex-suffix is added to the word for child when a distinction is necessary; píma iméri may signify either the son or the daughter of the chief. The only daughter of the chief is the inheritrix of possession and rank, both of which pass over with her own possession to the husband." The whole question of the "Couvade" and like practices finds its solution in these words of the author: "The behaviour of the mother, according as she is regarded as more or less suffering, may differ much with the various tribes, while the conduct of the father is practically the same with all She goes about her business, if she feels strong enough, suckles her child, etc. Between the father and the child there is no mysterious correlation; the child is a multiplication of him; the father is duplicated, and in order that no harm may come to the helpless, irrational creature, a miniature of himself, he must demean himself as a child" (536. 338).

The close relationship between father and child appears also in folk-medicine, where children (or often adults) are preserved from, or cured of, certain ailments and diseases by the application of blood drawn from the father.

In Bavaria a popular remedy against cramps consisted in "the father pricking himself in the finger and giving the child in its mouth three drops of blood out of the wound," and at Rackow, in Neu Stettin, to cure epilepsy in little children, "the father gives the child three drops of blood out of the first joint of his ring-finger" (361. 19). In Annam, when a physician cures a small-pox patient, it is thought that the pocks pass over to his children, and among the Dieyerie of South Australia, when a child has met with an accident, "all the relatives are beaten with sticks or boomerangs on the head till the blood flows over their faces. This is believed to lessen the pain of the child" (397. 60, 205).