[The intention of secluding menstruous women is to neutralize the dangerous influences which are thought to emanate from them in that condition; suspension between heaven and earth.]
Thus the object of secluding women at menstruation is to neutralize the dangerous influences which are supposed to emanate from them at such times. That the danger is believed to be especially great at the first menstruation appears from the unusual precautions taken to isolate girls at this crisis. Two of these precautions have been illustrated above, namely, the rules that the girl may not touch the ground nor see the sun. The general effect of these rules is to keep her suspended, so to say, between heaven and earth. Whether enveloped in her hammock and slung up to the roof, as in South America, or raised above the ground in a dark and narrow cage, as in New Ireland, she may be considered to be out of the way of doing mischief, since, being shut off both from the earth and from the sun, she can poison neither of these great sources of life by her deadly contagion. In short, she is rendered harmless by being, in electrical language, insulated. But the precautions thus taken to isolate or insulate the girl are dictated by a regard for her own safety as well as for the safety of others. For it is thought that she herself would suffer if she were to neglect the prescribed regimen. Thus Zulu girls, as we have seen, believe that they would shrivel to skeletons if the sun were to shine on them at puberty, and in some Brazilian tribes the young women think that a transgression of the rules would entail sores on the neck and throat. In short, the girl is viewed as charged with a powerful force which, if not kept within bounds, may prove destructive both to herself and to all with whom she comes in contact. To repress this force within the limits necessary for the safety of all concerned is the object of the taboos in question.
[The same explanation applies to the similar rules of seclusion observed by divine kings and priests; suspension between heaven and earth.]
The same explanation applies to the observance of the same rules by divine kings and priests. The uncleanness, as it is called, of girls at puberty and the sanctity of holy men do not, to the primitive mind, differ materially from each other. They are only different manifestations of the same mysterious energy which, like energy in general, is in itself neither good nor bad, but becomes beneficent or maleficent according to its application.[248] Accordingly, if, like girls at puberty, divine personages may neither touch the ground nor see the sun, the reason is, on the one hand, a fear lest their divinity might, at contact with earth or heaven, discharge itself with fatal violence on either; and, on the other hand, an apprehension that the divine being, thus drained of his ethereal virtue, might thereby be incapacitated for the future performance of those magical functions, upon the proper discharge of which the safety of the people and even of the world is believed to hang. Thus the rules in question fall under the head of the taboos which we examined in the second part of this work;[249] they are intended to preserve the life of the divine person and with it the life of his subjects and worshippers. Nowhere, it is thought, can his precious yet dangerous life be at once so safe and so harmless as when it is neither in heaven nor in earth, but, as far as possible, suspended between the two.[250]
[Stories of immortality attained by suspension between heaven and earth.]
In legends and folk-tales, which reflect the ideas of earlier ages, we find this suspension between heaven and earth attributed to beings who have been endowed with the coveted yet burdensome gift of immortality. The wizened remains of the deathless Sibyl are said to have been preserved in a jar or urn which hung in a temple of Apollo at Cumae; and when a group of merry children, tired, perhaps, of playing in the sunny streets, sought the shade of the temple and amused themselves by gathering underneath the familiar jar and calling out, "Sibyl, what do you wish?" a hollow voice, like an echo, used to answer from the urn, "I wish to die."[251] A story, taken down from the lips of a German peasant at Thomsdorf, relates that once upon a time there was a girl in London who wished to live for ever, so they say:
"London, London is a fine town.