“I have only given the substance of what she said; but I shall never forget the silence and the awed faces of those who heard her. I left the house early next morning, so I do not know what was the result of her curse—whether the thief confessed or not.”[36.1]
Thieves cursed in ancient Greece. The ancient Greeks seem to have made a very liberal use of curses as a cheap and effective mode of protecting property, which dispenses the injured party from resorting to the tedious, expensive, and too often fruitless formalities of the law. These curses they inscribed on tablets of lead and other materials and deposited either in the place which was to be protected from depredation or in the temple of the god to whose tender mercies the criminal was committed. For example, in a sacred precinct dedicated to Demeter, Persephone, Pluto and other deities of a stern and inflexible temper at Cnidus, a number of leaden tablets were found inscribed with curses which consigned the malefactors of various sorts to the vengeance of the two Infernal Goddesses, Demeter and her daughter. “May he or she never find Persephone propitious!” is the constantly repeated burden of these prayers; and in some of them the sinner is not only excommunicated in this world but condemned to eternal torments in the world hereafter. Often the persons who launched these curses were ladies. One irate dame consigns to perdition the thief who had stolen her bracelet or the defaulter who had failed to send back her underclothes.[36.2] Another curse, engraved on a marble slab found at Smyrna, purports that if any man should steal one of the sacred vessels of a certain goddess or injure her sacred fish, he may die a painful death, devoured by the fishes.[36.3] Sometimes, apparently, these Greek imprecations were as effective in reclaiming sinners as Dyak curses are to this day. Thus we read of a curious dedication to a lunar deity of Asia Minor, by name Men Aziottenos, which declares how one Artemidorus, having been reviled by a couple of rude fellows, cursed them in a votive tablet, and how one of the culprits, having been punished by the god, made a propitiatory offering and mended his wicked ways.[37.1] Landmarks protected by gods and curses. To prevent people from encroaching on their neighbours’ land by removing the boundary stones, the Greeks committed landmarks to the special protection of the great god Zeus;[37.2] and Plato dwells with unction on the double punishment, divine and human, to which the sinner exposed himself who dared to tamper with these sacred stones.[37.3] The Romans went even further, for they created a god for the sole purpose of looking after landmarks, and he must have had his hands very full if he executed all the curses which were levelled not only at every man who shifted his neighbour’s boundary stone, but even at the oxen which he employed to plough up his neighbour’s land.[37.4] The Hebrew code of Deuteronomy pronounced a solemn curse on such as removed their neighbour’s landmarks;[37.5] and Babylonian kings exhausted their imagination in pouring out a flood of imprecations against the abandoned wretch who thus set at naught the rights of property in land.[37.6] King Nebuchadnezzar in particular, before he was turned out to grass, appears to have distinguished himself by the richness and variety of his execrations, if we may judge by a specimen of them which has survived. A brief extract from this masterpiece may serve to illustrate the king’s style of minatory eloquence. Referring to the bold bad man, “be it shepherd or governor, or agent or regent, levy master or magistrate,” whosoever he might be, who “for all days to come, for the future of human habitations,” should dare to tamper with the land which his Majesty had just marked out, “Ninib, lord of boundaries and boundary-stones, tear out his boundary stone. Gula, great lady, put lingering illness into his body, that dark and light red blood he may pour out like water. Ishtar, lady of countries, whose fury is a flood, reveal difficulties to him, that he escape not from misfortune. Nusku, mighty lord, powerful burner, the god, my creator, be his evil demon and may he burn his root. Whoever removes this stone, in the dust hides it, burns it with fire, casts it into water, shuts it up in an enclosure, causes a fool, a deaf man, an idiot to take it, places it in an invisible place, may the great gods, who upon this stone are mentioned by their names, curse him with an evil curse, tear out his foundation and destroy his seed.”[38.1]
Superstition as an ally of the rights of private property in Africa. In Africa also superstition is a powerful ally of the rights of private property. Thus the Balonda place beehives on high trees in the forest and protect them against thieves by tying a charm or “piece of medicine” round the tree-trunks. This proves a sufficient protection. “The natives,” says Livingstone, “seldom rob each other, for all believe that certain medicines can inflict disease and death; and though they consider that these are only known to a few, they act on the principle that it is best to let them all alone. The gloom of these forests strengthens the superstitious feelings of the people. In other quarters, where they are not subjected to this influence, I have heard the chiefs issue proclamations to the effect, that real witchcraft medicines had been placed at certain gardens from which produce had been stolen; the thieves having risked the power of the ordinary charms previously placed there.”[38.2]
The Wanika of East Africa. The Wanika of East Africa “believe in the power and efficacy of charms and amulets, and they wear them in great variety; legs, arms, neck, waist, hair, and every part of the body are laden with them, either for the cure or prevention of disease; for the expulsion or repulsion of evil spirits; and to keep at bay snakes, wild animals, and every other evil. They hang painted calabashes from the baobab at their hut doors to keep away thieves; shells, dolls, eggs scratched over with Arabic characters by the Wana Chuoni (sons of the book) of the coast, are placed about their plantations and in their fruit-trees, and they believe that death would overtake a thief who should disregard them. A charm bound to the leg of a fowl is ample protection for the village. There is no doubt that, superstitious as the people are, they dread running great risks for the sake of small gains, and so these charms answer their purpose.”[39.1] The Boloki of the Congo. Among the Boloki of the Upper Congo, when a woman finds that the cassava roots, which she keeps soaking in a water-hole, are being stolen, she takes a piece of gum copal, and fixing it in the cleft of a split stick she puts it on the side of the hole, while at the same time she calls down a curse on the thief. If the thief is a man, he will henceforth have no luck in fishing; if she is a woman, she will have no more success in farming.[39.2] The Ekoi of Southern Nigeria protect their farms against thieves by bundles of palm leaves to which they give the name of okpata. Should any one steal from a farm thus protected, he will fall sick and will not recover unless he gives a certain dance, to which the name of okpata is also applied.[39.3]
Guardian spirits (damzogs) of property in Darfur. In the mountains of Marrah, a district of Darfur, houses, goods, and cattle are protected against thieves by certain fierce and dangerous guardian-spirits called damzogs, which can be bought like watch dogs. Under the guardianship of such a spiritual protector the sheep and cows are left free to wander at will; for if any one were rash enough to attempt to steal or kill one of the beasts, his hand with the knife in it would remain sticking fast to the animal’s throat till the owner came and caught the rascal. An Arab merchant, travelling in Darfur, received from a friend the following account of the way to procure one of these useful guardians. “At the time when I first began to trade, my friend, I often heard that damzogs could be bought and sold, and that to procure one I must apply to the owner of a damzog, and discuss the price with him. When the bargain is concluded, it is necessary to give a large gourd of milk to the seller, who takes it to his house, where are his damzogs. On entering he salutes them, and goes and hangs up his vase to a hook, saying,—‘One of my friends—such a one—very rich, is in fear of robbers, and asks me to supply him with a guardian. Will one of you go and live in his house? There is plenty of milk there, for it is a house of blessing, and the proof thereof is, that I bring you this kara of milk.’ The damzogs at first refuse to comply with the invitation. ‘No, no,’ say they, ‘not one of us will go.’ The master of the hut conjures them to comply with his desires, saying, ‘Oh! let the one that is willing descend into the kara.’ He then retires a little, and presently one of the damzogs is heard to flop into the milk, upon which he hastens and claps upon the vase a cover made of date-leaves. Thus stopped up he unhooks the kara, and hands it over to the buyer, who takes it away and hangs it on the wall of his hut, and confides it to the care of a slave or of a wife, who every morning comes and takes it, emptying out the milk, washing it and replenishing it, and hanging it up again. From that time forward the house is safe from theft or loss.” The merchant’s informant, the Shereef Ahmed Bedawee, had himself purchased one of these guardian spirits, who proved most vigilant and efficient in the discharge of his duties; indeed his zeal was excessive, for he not only killed several slaves who tried to rob his master, but did summary execution on the Shereef’s own son, when the undutiful young man essayed to pilfer from his father’s shop. This was too much for the Shereef; he invited a party of friends to assist him in expelling the inflexible guardian. They came armed with guns and a supply of ammunition, and by raking the shop with repeated volleys of musketry they at last succeeded in putting the spirit to flight.[40.1]
The curses of smiths and potters. Amongst the Nandi of British East Africa nobody dares to steal anything from a smith; for if he did, the smith would heat his furnace, and as he blew the bellows to make the flames roar he would curse the thief so that he would die. And in like manner among these people, with whom the potters are women, nobody dares to filch anything from a potter; for next time she heated her wares the potter would curse him, saying, “Burst like a pot, and may thy house become red,” and the thief so cursed would die.[41.1] Charms to protect property in West Africa. In Loango, when a man is about to absent himself from home for a considerable time he protects his hut by placing a charm or fetish before it, consisting perhaps of a branch with some bits of broken pots or trash of that sort; and we are told that even the most determined robber would not dare to cross a threshold defended by these mysterious signs.[41.2] On the coast of Guinea fetishes are sometimes inaugurated for the purpose of detecting and punishing certain kinds of theft; and not only the culprit himself, but any person who knows of his crime and fails to give information is liable to be punished by the fetish. When such a fetish is instituted, the whole community is warned of it, so that he who transgresses thereafter does so at his peril. For example, a fetish was set up to prevent sheep-stealing and the people received warning in the usual way. Shortly afterwards a slave, who had not heard of the law, stole a sheep and offered to divide it with a friend. The friend had often before shared with him in similar enterprises, but the fear of the fetish was now too strong for him; he informed on the thief, who was brought to justice and died soon after of a lingering and painful disease. Nobody in the country ever doubted but that the fetish had killed him.[41.3] Among the Ewe-speaking tribes of the Slave Coast in West Africa houses and household property are guarded by amulets (võ-sesao), which derive their virtue from being consecrated or belonging to the gods. The crops, also, in solitary glades of the forest are left under the protection of such amulets, generally fastened to long sticks in some conspicuous position; and so guarded they are quite safe from pillage. By the side of the paths, too, may be seen food and palm-wine lying exposed for sale with nothing but a charm to protect them; a few cowries placed on each article indicate its price. Yet no native would dare to take the food or the wine without depositing its price; for he dreads the unknown evil which the god who owns the charm would bring upon him for thieving.[42.1] In Sierra Leone charms, called greegrees, are often placed in plantations to deter people from stealing, and it is said that “a few old rags placed upon an orange tree will generally, though not always, secure the fruit as effectually as if guarded by the dragons of the Hesperides. When any person falls sick, if, at the distance of several months, he recollects having stolen fruit, etc., or having taken it softly as they term it, he immediately supposes wangka has caught him, and to get cured he must go or send to the person whose property he had taken, and make to him whatever recompense he demands.”[42.2]
Charms to protect property in the West Indies. Superstitions of the same sort have been transported by the negroes to the West Indies, where the name for magic is obi and the magician is called the obeah man. There also, we are told, the stoutest-hearted negroes “tremble at the very sight of the ragged bundle, the bottle or the egg-shells, which are stuck in the thatch or hung over the door of a hut, or upon the branch of a plantain tree, to deter marauders.… When a negro is robbed of a fowl or a hog, he applies directly to the Obeah-man or woman; it is then made known among his fellow blacks, that obi is set for the thief; and as soon as the latter hears the dreadful news, his terrified imagination begins to work, no resource is left but in the superior skill of some more eminent Obeah-man of the neighbourhood, who may counteract the magical operations of the other; but if no one can be found of higher rank and ability; or if, after gaining such an ally, he should still fancy himself affected, he presently falls into a decline, under the incessant horror of impending calamities. The slightest painful sensation in the head, the bowels, or any other part, any casual loss or hurt, confirms his apprehensions, and he believes himself the devoted victim of an invisible and irresistible agency. Sleep, appetite and cheerfulness forsake him; his strength decays, his disturbed imagination is haunted without respite, his features wear the settled gloom of despondency: dirt, or any other unwholesome substance, becomes his only food, he contracts a morbid habit of body, and gradually sinks into the grave.”[43.1] Superstition has killed him.
Conclusion. Similar evidence might doubtless be multiplied, but the foregoing cases suffice to shew that among many peoples and in many parts of the world superstitious fear has operated as a powerful motive to deter men from stealing. If that is so, then my second proposition may be regarded as proved, namely, that among certain races and at certain times superstition has strengthened the respect for private property and has thereby contributed to the security of its enjoyment.
IV.
MARRIAGE
Superstition as a prop of sexual morality. I pass now to my third proposition, which is, that among certain races and at certain times superstition has strengthened the respect for marriage, and has thereby contributed to a stricter observance of the rules of sexual morality both among the married and the unmarried. That this is true will appear, I think, from the following instances.