In the Gesta Romanorum (Cap. XI.) we read of the "Queen of the North," who "nourished her daughter from the cradle upon a certain kind of deadly poison; and when she grew up, she was considered so beautiful, that the sight of her alone affected one with madness." Moreover, her whole nature had become so imbued with poisons that "she herself had become the deadliest poison in existence. Poison was her element of life. With that rich perfume of her breath she blasted the very air. Her love would have been poison, her embrace death." Hawthorne's story of "Rappaccini's Daughter,"—"who ever since infancy had grown and blossomed with the plants whose fatal properties she had imbibed with the air she breathed,"—comes from the same original source (390. II. 172). Here we are taken back again to the Golden Age, when even poisons could be eaten without harm.
Priest and Food.
With the giving of the child's food the priest is often associated. In the Fiji Islands, at Vitilevu, on the day when the navel-string falls off, a festival is held, and the food of the child is blest by the priest with prayers for his life and prosperity. In Upper Egypt, a feast is held at the house of the father and the child consecrated by the cadi or a priest, to whom is brought a plate with sugar-candy. The priest chews the candy and lets the sweet juice fall out of his mouth into that of the child, and thus "gives him his name out of his mouth" (326. I. 284).
The over-indulgence of children in food finds parallels at a later period of life, when, as with the people of southern Nubia and the Sahara between Talifet and Timbuktu, men fatten girls before marriage, making them consume huge quantities of milk, butter, etc.
For children, among many primitive peoples, there are numerous taboos of certain classes and kinds of food, from religious or superstitious motives. This taboo-system has not lost all its force even to-day, as no other excuse can reasonably be offered for the refusal of certain harmless food to the young.
Tobacco.
Concerning certain Australian tribes, Lumholtz remarks: "Before the children are big enough to hold a pipe in their mouth they are permitted to smoke, and the mother will share her pipe with the nursing babe" (495. 193). In like manner, among the natives of the Solomon Islands, Mr. Guppy witnessed displays of precocity in this regard: "Bright-looking lads, eight or nine years of age, stood smoking their pipes as gravely as Haununo Drink of Immortality. Feeding the dead has been in practice among many primitive peoples. The mother, with some of the Indian tribes of New Mexico, used to drop milk from her breast on the lips of her dead babe; and in many parts of the world we meet with the custom of placing food near the grave, so that the spirits may not hunger, or of placing it in the grave or coffin, so that on its way to the spirit-land the soul of the deceased may partake of some refreshment. Among the ancient natives of Venezuela, "infants who died a few days after their birth, were seated around the Tree of Milk, or Celestial Tree, that distilled milk from the extremity of its branches"; and kindred beliefs are found elsewhere (448. 297). We have also the tree associated beautifully with the newborn child, as Reclus records concerning the Todas of the Nilgiri Hills, in India: "Immediately the deliverance has taken place—it always happens in the open air—three leaves of the aforementioned tree [under which the mother and father have passed the night] are presented to the father, who, making cups of them, pours a few drops of water into the first, wherewith he moistens his lips; the remainder he decants into the two other leaves; the mother drinks her share, and causes the baby to swallow his. Thus, father, mother, and child, earliest of Trinities, celebrate their first communion, and drink the living water, more sacred than wine, from the leaves of the Tree of Life" (523. 201).