[122] Mariner, op. cit. ii. 154.
[123] Ellis, Tour through Hawaii, p. 347.
[124] Ibid. p. 347.
Among the precautions taken against the visiting stranger kind and respectful treatment is of particularly great importance. No traveller among an Arabic-speaking people can fail to notice the contrast between the lavish welcome and the plain leave-taking. The profuse greetings mean that the stranger will be treated as a friend and not as an enemy; and it is particularly desirable to secure his good-will in the beginning, since the first glance of an evil eye is always held to be the most dangerous. We can now realise that the extreme regard shown to a guest, and the preference given to him in every matter, must, in a large measure, be due to fear of his anger, as well as to hope of his blessings. Even the peculiar custom which requires a host to lend his wife to a guest becomes more intelligible when we consider the supposed danger of the stranger’s evil eye or his curses, as also the benefits which may be supposed to result from his love.[125] And when the guest leaves, it is wise of the host to accept no reward; for there maybe misfortune in the stranger’s gift.
[125] Egede informs us (op. cit. p. 140) that the native women of Greenland thought themselves fortunate if an Angekokk, or “prophet,” honoured them with his caresses; and some husbands even paid him for having intercourse with their wives, since they believed that the child of such a holy man could not but be happier and better than others. Some similar belief may be held in regard to intercourse with a guest, though I can adduce no direct evidence for my supposition. Cf. also the jus primae noctis accorded to priests (Westermarck, History of Human Marriage, p. 76 sq.; cf. ibid. p. 80).
That hospitality should be free of cost is implied in the very meaning of the word. Wherever the custom of entertaining guests has been preserved pure and genuine, remuneration is neither asked nor expected; indeed, to offer payment would give offence, and to accept it would be disgraceful.[126] Such a custom might no doubt result from absence or scarcity of money, as it cannot be expected that the wandering stranger shall carry with him heavy presents to all his future hosts; and where the intercourse is mutual, the hospitable man may hope one day to be paid back in his own coin. But it seems likely that the custom of not receiving payment from a guest is largely due to that same dread of strangers which underlies many other rules of hospitality. The acceptance of gifts is frequently considered to be connected with some danger. According to rules laid down in the sacred books of India, he who is about to accept gifts, or he who has accepted gifts, must repeatedly recite the four Vedic verses called Taratsamandîs;[127] or all gifts are to be preceded by pouring out water into the extended palm of the recipient’s right hand,[128] evidently because the water is supposed to cleanse the gift from the baneful energy with which it may be saturated. On the other hand, “without a full knowledge of the rules prescribed by the sacred law for the acceptance of presents, a wise man should not take anything, even though he may pine with hunger. But an ignorant man who accepts gold, land, a horse, a cow, food, a dress, sesamum-grains, or clarified butter, is reduced to ashes like a piece of wood…. Hence an ignorant man should be afraid of accepting any presents; for by reason of a very small gift even a fool sinks into hell as a cow into a morass.”[129] Moreover, a gift, to be accepted by a Brâhmana, ought to be given voluntarily, not to be asked for.[130] So, too, Hebrew writers are anxious to inculcate the duty of giving alms with an ungrudging eye, as also of not giving anything before witnesses—the latter, perhaps, with a view to preventing the evil influence which is likely to emanate from an envious spectator.[131] An Atlas Berber, who had probably never before had anything to do with a European, spat on the coin which I gave him for rendering me a service, and my native friends told me that he did so for fear lest the coin, owing to some sorcery on my part, should not only itself return to me, but at the same time take with it all the money with which it had been in contact in his bag. Of the Annamites it is said that “for fear of bringing ill-luck into the place the people even decline presents.”[132]
[126] Veniaminof, quoted by Dall, op. cit. p. 397 (Aleuts). Bartram, in Trans. American Ethn. Soc. iii. pt. i. 42. Foreman, Philippine Islands, p. 187 (Tagalogs). Hunter, Annals of Rural Bengal, i. 216. Bogle, Narrative of Mission to Tibet, p. 109 sq. Vámbéry, Das Türkenvolk, p. 614 (Turks in Asia Minor). Robinson, Biblical Researches in Palestine, ii. 18 sq.; Burton, Pilgrimage to Al-Madinah & Meccah, i. 36; Blunt, op. cit. ii. 212; Lane, Modern Egyptians, p. 297 (Bedouins). Krauss, Die Südslaven, p. 648.
[127] Baudhâyana, iv. 2. 4.
[128] Âpastamba, ii. 4. 9. 8. Bühler, in Sacred Books of the East, ii. 122, n. 8
[129] Laws of Manu, iv. 187, 188, 191.