Eggs are naturally supposed to ensure pregnancy. A Gipsy husband will sometimes take an egg and blow the contents into his wife’s mouth, she swallowing them;[157.4] or in Transylvania she will give him at full moon the egg of a black hen to eat by himself.[157.5] On the island of Keisar in the East Indies, an infertile woman takes a hen’s first egg to an old man with a reputation for knowledge, and asks him for help. He lays the egg on a nunu-leaf, and with it presses her breast, muttering blessings the while. Then he cooks the egg in a koli-leaf, takes a bit of it, lays it again on the nunu-leaf, and gives it to the woman to eat. After that, he presses the leaf on her nose and breasts, and lightly rubs it upon her shoulders, passing it always downwards, wraps another bit of the egg in the nunu-leaf, and causes it to be preserved in the branches of one of the highest trees in the neighbourhood of her dwelling.[158.1] On the other hand, in Galicia the last egg laid by a hen is credited with having two yolks. It is said to be no bigger than a pigeon’s egg. A barren woman who swallows its contents will henceforth bear; or it is given to a cow or other animal with a similar object.[158.2]
The Grihya-Sûtra of Gobhila gives minute directions for the sacrifice offered by the ancient Aryans of India. The object of the Anvashtakya ceremony was the propitiation of the ancestral spirits, to whom three Pindas, or lumps of food, consisting of rice and cow-beef mixed with a certain juice, are offered. After the offering, if the sacrificer’s wife wish for a son, she is to eat the middle Pinda, dedicated among the manes especially to her husband’s grandfather, uttering at the same time the verse from the Mantra-Brâhmana: “Give fruit to the womb, O Fathers!”[158.3] No doubt the virtue of this prescription consists in the food’s having been part of the sacrificial offering. But the cow is so intimately connected with the well-being of all tribes in the Old World who have passed beyond the lower stages of savagery, and has consequently become so well-recognised a symbol of fecundity, that we need not be surprised to find it used in charms to produce offspring. An Old English recipe for a woman who miscarries is to let her take milk of a one-coloured cow in her hand and sup it up into her mouth, and then go to running water and spit out the milk therein. Next, she must ladle up with the same hand a mouthful of the water and swallow it down, uttering certain words. Lastly, she must, without looking about her either in her going or coming, return, but not into the same house whence she came out, and there taste of meat.[159.1] Among the Kaffirs an amulet to remove the reproach from a childless woman is made by the medicine-man of the clan from the tail-hairs of a heifer. The heifer must be given to the husband by a kinsman for the purpose; and the charm, when made, is hung round the woman’s neck.[159.2] In Belgium, women desirous of offspring are advised to drink a mixture of the milk of the goat, ass, and sheep.[159.3]
Of mineral substances Russian women take saltpetre; and in Styria a woman will grate her wedding-ring and swallow the filings.[159.4] It was a classical superstition that mice were impregnated by tasting salt.[159.5]
The drinking of water under certain conditions has been held to be productive of children. In the first instance I am about to mention, however, reliance is not placed wholly on the draught. Beside the Groesbeeck spring at Spa in the Ardennes is a footprint of Saint Remacle. Barren women pay a nine days’ devotional visit to the shrine of the saint at Spa, and drink every morning a glass of the Groesbeeck water. While drinking, one foot must be placed in the holy footprint.[159.6] Maidens, we know, in more than one of the tales, have proved the efficacy of divine footprints. In other cases it is unmistakably the draught which has the virtue. In Thuringia and Transylvania, women who wished to be healed of unfruitfulness drank consecrated water from the baptismal font.[160.1] A Transylvanian Gipsy woman is said to drink water wherein her husband has cast hot coals, or, better still, has spit, saying as she does so: “Where I am flame be thou the coals! Where I am rain be thou the water!”[160.2] A South Slavonic woman holds a wooden bowl of water near the fire on the hearth. Her husband then strikes two firebrands together until the sparks fly. Some of them fall into the bowl, and she then drinks the water.[160.3] The Tusayan, one of the pueblo tribes of North America, have a legend of one of their women who, being pregnant, was left behind on the Little Colorado in their wanderings. Beneath her dwelling is a spring, and any sterile woman who drinks of it will bear children.[160.4] For Arab women the third chapter of the Koran (which, among other things, relates the birth of the Virgin Mary) is written out in its whole interminable length with saffron in a copper basin; boiling water is poured upon the writing; and the woman in need drinks a part of the water thus consecrated, and washes her face, breast and womb with the remainder.[160.5] At Bombay a barren woman would cut off the end of the robe of a woman who has borne at least one child, when hung up to dry; or would steal a new-born infant’s shirt, steep one end of it in water, drink the water and destroy the shirt. The child to which the clothing belonged would then die and be born again from the womb of the woman performing this ceremony.[161.1] Other women in India wash the loin-cloth of a sanyásí, or devotee, and drink the water.[161.2] We can only surmise that this filthy practice is followed in the hope of obtaining the benefit experienced by the Princess Chand Ráwati in the Sanskrit romance, or the nymph Adrikâ in the Mahâbhârata, cited above.
Be this how it may, there is a group of practices to which reference must be made, and which almost match the foregoing in nastiness. Unfortunately the dislike of nastiness is an extremely civilised feeling; and when we read of these things we must remember that we ourselves are not very far removed from a date when powder of mummy was one of the least objectionable remedies in our forefathers’ pharmacopœia. We have already found that a Gipsy woman will drink the water wherein her husband has spit. What is the meaning of the expression: “He is the very spit of his father!” current not only in England, but also, according to the learned Liebrecht, in France, Italy, and Portugal, and alluded to by Voltaire and La Fontaine, if it point not back to a similar, perhaps a more repulsive, ceremony formerly practised by the folk all over western Europe? Other Gipsy customs, if Gipsy women are not belied, are quite as bad. A barren woman who succeeds in touching a snake caught in Easter- or Whitsun-week will become fruitful if she spit thrice on it and sprinkle it with her menstruation-blood, repeating the following incantation: “Grow thick, thou snake! that I thereby may get a child. I am lean as thou art now, therefore rest not. Snake, snake, glide hence, and if I become pregnant I will give thee a crest, an old one, that thy tooth may thereby receive much poison!”[162.1] Among the Gipsies of Roumania and southern Hungary a sterile woman scratches her husband’s left hand between finger and thumb; and he returns the compliment. The blood of both is received in a new vessel, and buried under a tree for nine days. It is then taken up and ass’ milk poured into it; and husband and wife drink the mixture before going to bed, saying an incantation which reminds us of the Zulu story of the blood in the pot; for its earlier lines run thus: “In the dawn three Fates will come. The first seeks our blood; the second finds our blood; the third makes a child thereout.”[162.2] A Polish woman, to get children, procures a small jar of the blood of another woman at her first child-bearing, and drinks it mixed with brandy.[162.3] I mentioned just now the practice of the Kamtchatkan women. A Magyar believes he promotes conception by his wife if he mix with his blood white of egg and the white spots in the yolk of a hen’s egg, fill a dead man’s bone with the mixture, and bury it where he is accustomed to make water.[162.4] Nay, shavings of a dead man’s bone taken in drink will have the same effect; or if taken by a man, they will enhance his potency.[163.1] It was, as we have seen, a dead man’s bone which, according to the Mexican saga, when sprinkled with blood, produced the father and mother of the present race of mankind.
Portions of corpses are, in fact, as valuable for unfruitful women as the blood and secretions of living persons, at least in the opinion of the Danubian Gipsies. These people are said to make, for protection from witchcraft, little figures of men and brutes out of a sort of dough of grafting wax taken from the trees in a graveyard, mixed with the powdered hair and nails of a dead child or maiden, and with ashes left after burning the clothes of one who has died. The figures are dried in the sun, and, when required for use, ground into powder. Taken in millet-pap in the increase of the moon this powder accelerates conception.[163.2] Mr. Lane records disgusting practices on the part of barren women at Cairo. Near the place of execution there is a table of stone where the body of every person who is, in accordance with the usual mode of punishment, beheaded is washed before burial. By the table is a trough to receive the water. This trough is never emptied; and its contents are tainted with blood, and fetid. A woman who desires issue silently passes under the stone table with the left foot foremost, and then over it. After repeating this process seven times, she washes her face in the trough, and, giving a trifling sum of money to the old man and his wife who keep the place, goes silently away. Others, with the like intent, step over the decapitated body seven times, also without speaking; and others again dip in the blood a piece of cotton-wool, of which they afterwards make use in a manner which Mr. Lane declines to mention.[164.1] The stories I have quoted, wherein a skull, reduced to powder and given to a maiden, renders her pregnant, also come from Danubian lands and from the Mohammedan East. The incident of the skull is less horrible than these practices; but what other distinction can be found?
We may illustrate the custom of stepping over the dead body, and at the same time show that in both hemispheres the idea expressed in the stories just referred to is an active principle of conduct. First let me recall the superstition which leads a woman in Bombay to steal another’s child; for that is what the ceremony described a page or two back amounts to. In the same way Algonkin women who sought to become mothers flocked to the couches of those about to die, in hope that the vital principle, as it passed from the dying, would enter their bodies and fertilise their sterile wombs.[164.2] Among the Hurons in the seventeenth century babes who died under one or two months were not placed, like older persons, in sepulchres of bark raised on stakes, but buried in the road, in order that they might enter secretly into the wombs of passing women and be born again. The Jesuit father who reports this custom quaintly adds: “I doubt that the good Nicodemus would have found much difficulty here, although he doubted only for old men: Quomodo potest homo nasci cum sit senex?”[164.3] So one of the prescriptions of our Anglo-Saxon forefathers directs a woman who has miscarried to go to the barrow of a deceased man and step thrice over it with certain words conjuring the effects of the miscarriage.[165.1] We are now in a position to understand why a Gipsy woman eats grass from the grave of a pregnant woman. It is because she expects that the life of the unborn child will enter into her by means of the grass. Evidently the object sought by all these ceremonies connected with the departed is to transfer to the unproductive womb the life which has been snatched away. In the tales of parthenogenesis by means of the powdered skull the identity of the child with the dead man is openly declared; and it is equally unmistakable in the Slavonic story of the girl who was given the hermit’s heart to eat. I shall return to this subject in the next chapter.
The blood would impart its power to the water it putrified, wherein the Cairene women washed. Washing in water endowed with supernatural power is not uncommon elsewhere. Transylvanian Saxon women not only drink of baptismal water: they also wash in it, preferably on Midsummer Day.[165.2] Among the Galician Jews unfruitful women when they bathe according to their ritual dip themselves nine times under water.[165.3] Saint Verena, one of the illustrious obscure of mediæval mythology, bathed in the Verenenbad at Baden in the Aargau, and thereby conferred on it such virtue that pregnant women or such as wish for children, if they bathe there, soon attain their desire.[165.4] The reference to pregnant women must no doubt be understood of those who wish to avoid miscarriage and to be safely delivered. German tales and popular saws used to speak—perchance they still do—of a Kinderbrunnen, or Children’s Well, whence babies were fetched, as in England from the parsley bed. The Bride’s Well, in Aberdeenshire, was at one time the resort of every bride in the neighbourhood on the evening before her marriage. Her maidens bathed her feet and the upper part of her body with water drawn from it; and this bathing, we are told, “ensured a family.”[166.1] The well into which Pûran, that Panjâbî Joseph, was thrown, is situate on the highroad between Siâlkot and Kalowâl. His residence in it sanctified it to such an extent that the women of those parts believe that if they bathe in it they will become fruitful.[166.2] Panjâbî women sometimes adopt more questionable means. They wash naked in a boat in a field of sugar-canes, or under a mango-tree. Mangoes, it will be remembered, are favourite phallic fruits in Indian tales. Properly these women ought to burn seven houses. But this is cruelly forbidden by English law; and they have to content themselves with burning secretly at murky midnight on Sunday, and as far as possible at a cross-road, a small quantity of clay from seven dwellings. On this fire they heat the water wherewith to wash. Or, during the night of the feast of Divali—always a night in the moonless half of the month—the husband draws water at seven different wells in an earthen pot, and places in the water leaves plucked from seven trees. He brings the pot to his wife at a crossway where the roads meet roughly at right angles. She must sprinkle herself with the water unseen by anybody. The husband then strips and puts on new clothes. This is indeed a putting-off of the old man. Or else the woman perfectly nude covers a space in the middle of the crossway, and there lays leaves from the five royal trees, the ficus religiosa, ficus indica, acacia speciosa, mango, and butea frondosa. On these she places a little figure of the god Rama, sits on the figure and washes her entire body with water in five vases drawn from five wells, four of which must be situated at the four points of the compass from the town or village, and the fifth to the north-east in the outskirts. She pours the water from the vases into a receptacle whose bottom is pierced by a hole whence the contents may fall on her body. The ceremony must be accomplished in absolute solitude, and all the utensils must be left on the spot.[167.1]
Among the ancient Greeks various streams and springs were deemed of virtue against barrenness. Dr. Ploss cites divers classical writers as recording the claims of the river Elatus in Arcadia, the Thespian spring on the island of Helicon, the spring near the temple of Aphrodite on Hymettos, and the warm springs of Sinuessa. Others might easily be found, if necessary, both ancient and modern. A curious rite is reported among the Serbs. A young, sterile married woman cuts a reed, fills it with wine, and sews it, together with an old knife and a cake, in a linen bag. Holding this bag under her left arm she wades in flowing water, while some one on the brink prays for her: “Fulfil my prayer, O God, O Mother of God,” and so on through the whole gamut of sanctities. During this prayer the wader drops the bag in the stream, and, coming out, sets her feet in two braziers, out of which her husband must lift her and carry her home. Here we have unmistakably a prayer and offerings of food and drink to the water, the latter remaining but little changed while the former puts on a Christian guise. A parallel case is that of the Burmal er Rabba spring at Sidi Mecid, near Constantine, in Algeria, frequented both by Jewesses and Moors for the removal of infecundity. Each of these women slays a black hen before the door of the grotto, offers inside a wax taper and a honey-cake, takes a bath and goes away assured of the speedy accomplishment of her wishes. Inasmuch as sacrifices are foreign to Islam, it is obvious that the ceremony is a survival of an older cult. Curiously enough, the Dyaks of Borneo, who are still frankly heathen, offer domestic fowls to the water-goddess against unfruitfulness. The afflicted person (sometimes it is a man) gives a big feast called Cararamin, and goes to the haunt of the Jata, or goddess, in question in a boat beautifully adorned, taking a domestic and other fowls with gilded beaks as offerings. They are thrown living into the water, or their heads are merely cut off and offered, while the body is consumed by the votary. In many instances, we are told, carved wooden figures of birds are made use of instead of the real article. In the islands of Watabela, Aaru and the Sula Archipelago, barren women and their husbands go to the ancestral graves, or, if Moslems, on Friday to a certain sacred tomb, to pray together with some old women. They bring offerings which include a goat or pig and water. The husband prays for a medicine, and promises, if a child be given him, to offer the goat (or pig, if a heathen), or to give it to the people to eat. It is expected that after this the medicine will be prescribed to both husband and wife in dreams. They both wash with the water they have brought, which is consecrated by standing for a while on the grave, and eat together some of the food, leaving the rest on the grave. They take the goat, or pig, back home, to be sacrificed in accordance with the husband’s vow, only if the wife become pregnant. The Nature-goddess of the Yorubas on the west coast of Africa is represented as a pregnant female; and the water that is consecrated by being kept in her temple is highly esteemed for infertility and difficult labours.[169.1] And in general we may refer not only to the numerous wells and springs that even yet in Europe have a similar reputation, but also to the rites practised in connection with water by a bride on being brought to her new home. It would be too great a wandering from our present subject to discuss these rites in detail. But one at least of the objects they have in view is the production of offspring. I add a few references at the foot of the page for those who wish to pursue the inquiry.[169.2] Meantime it will be seen that the practices passed in review throughout this and the preceding paragraph bear a remarkable analogy to the stories wherein we are presented with the Supernatural Birth as caused by bathing; and it will not be forgotten that the mother of the Erse hero Aedh Sláine does not succeed in bearing a human child until she has washed in the consecrated water: drinking of it alone was insufficient. Having regard to the stories of Danae and the Mexican goddess who was fructified by the rain, it is interesting too to note that Hottentot maidens must run about naked in the first thunderstorm after the festival when their maturity is celebrated. The rain, pouring down over the whole body, has the virtue of making fruitful the girl who receives it and rendering her capable of having a large offspring.[170.1] It is even possible that a similar superstition was once known in Germany. A saying current in many parts points in this direction, namely, that when it rains on St. John’s day the nuts will be wormy and many girls pregnant[170.2]—unless, as a Slav practice already cited may suggest, the pregnancy be the result of their eating the wormy nuts.
A few other usages must be referred to before we leave the subject. Several of the stories I have cited attribute pregnancy to the rays of the sun. The ancient Parsees, as we might have expected, believed that the beams of the rising sun were the most effective means for giving fruitfulness to the newly wedded; and even to-day, in Persia and among the Tartars in Central Asia, the morning after the marriage has been consummated the pair are brought out to be greeted by the rising sun.[170.3] At old Hindu marriages the bride was made to look towards the sun, or in some other way exposed to its rays. This was expressly called the Impregnation-rite.[170.4] Among the Chacos, an aboriginal tribe of the southern part of South America, the bride and bridegroom sleep the first night on a skin with their heads towards the west; for, we are told, the marriage is not considered as ratified until the rising sun shines on their feet the succeeding morning.[171.1] Whether or not it is really their feet on which the sun is expected to shine, the ratification of the marriage by the sun must be intended to obtain the blessing of fertility.