The central Esquimaux of Baffin Land and Hudson Bay think that whales, ground seals, and common seals originated in the severed fingers of the goddess Sedna. Hence an Esquimau of these regions must make atonement for each of these animals that he kills, and must observe strictly certain taboos after their slaughter. Some of the rules of conduct thus enjoined are identical with those which are in force after the death of a human being. Thus after the killing of one of these sea-mammals, as after the decease of a person, it is forbidden to scrape the frost from the window, [pg 208] to shake the bed or to disturb the shrubs under the bed, to remove the drippings of oil from under the lamp, to scrape hair from skins, to cut snow for the purpose of melting it, to work on iron, wood, stone, or ivory. Furthermore, women are forbidden to comb their hair, to wash their faces, and to dry their boots and stockings. All these regulations must be kept with the greatest care after a ground seal has been killed, because the transgression of taboos that refer to this animal makes the hands of Sedna very sore. When a seal is brought into the hut, the women must stop working until it is cut up. After the capture of a ground seal, walrus, or whale, they must rest for three days. Not all kinds of work, however, are forbidden; they may mend articles made of sealskin, but they may not make anything new. Working on the new skins of caribou, the American reindeer, is strictly prohibited; for a series of rules forbids all contact between that animal and the sea-mammals. Thus reindeer-skins obtained in summer may not be prepared before the ice has formed and the first seal is caught with the harpoon. Later, as soon as the first walrus has been killed, the work must stop again until the next autumn. Hence everybody is eager to have his reindeer-skins ready as quickly as possible, for until that is done the walrus season will not begin. When the first walrus has been killed a messenger goes from village to village and announces the news, whereupon all work on reindeer-skins immediately ceases. On the other hand, when the season for hunting the reindeer begins, all the winter clothing and the winter tents that had been in use during the walrus hunting season become tabooed and are buried under stones; they may not be used again till the next walrus hunting season comes round. No walrus-hide or thongs made of such hide may be taken inland, where the reindeer live. Venison may not be put in the same boat with walrus-meat, nor yet with salmon. If venison or the antlers of the reindeer were in a boat which goes walrus-hunting, the boat would be liable to be broken by the walrus. The Esquimaux are not allowed to eat venison and walrus on the same day, unless they first strip naked or put on clothing of reindeer-skin that has never been worn in hunting walrus. The transgression of these taboos gives umbrage to the souls of walrus; and a [pg 209] myth is told to account for the mutual aversion of the walrus and the reindeer. And in general the Esquimaux say that Sedna dislikes the reindeer, wherefore they may not bring the beast into contact with her favourites, the sea-mammals. Hence the meat of the whale and the seal, as well as of the walrus, may not be eaten on the same day with venison. It is not permitted that both sorts of meat lie on the floor of the hut or behind the lamps at the same time. If a man who has eaten venison in the morning happens to enter a hut in which seal meat is being cooked, he is allowed to eat venison on the bed, but it must be wrapped up before it is carried into the hut, and he must take care to keep clear of the floor. Before they change from one food to the other the Esquimaux must wash themselves.
Even among the sea-beasts themselves there are rules of mutual avoidance which the central Esquimaux must observe.
But even among the sea-beasts themselves there are rules of mutual avoidance which these central Esquimaux must observe. Thus a person who has been eating or hunting walrus must strip naked or change his clothes before he eats seal; otherwise the transgression will become fastened to the soul of the walrus in a manner which will be explained presently. Again, the soul of a salmon is very powerful, and its body may not be eaten on the same day with walrus or venison. Salmon may not be cooked in a pot that has been used to boil any other kind of meat; and it must always be cooked at some distance from the hut. The salmon-fisher is not allowed to wear boots that have been used in hunting walrus; and no work may be done on boot-legs till the first salmon has been caught and put on a boot-leg. Once more the soul of the grim polar bear is offended if the taboos which concern him are not observed. His soul tarries for three days near the spot where it left his body, and during these days the Esquimaux are particularly careful to conform rigidly to the laws of taboo, because they believe that punishment overtakes the transgressor who sins against the soul of a bear far more speedily than him who sins against the souls of the sea-beasts.[677]
Native explanation of these Esquimau taboos.
The native explanation of the taboos thus enjoined on [pg 210] hunters among the central Esquimaux has been given us by the eminent American ethnologist Dr. Franz Boas. As it sets what may be called the spiritual basis of taboo in the clearest light, it deserves to be studied with attention.
The object of the taboos observed after killing sea-beasts is to prevent the souls of the slain animals from contracting certain attachments, which would hurt not only them, but also the great goddess Sedna, in whose house the disembodied souls of the sea-beasts reside.
The goddess Sedna, he tells us, the mother of the sea-mammals, may be considered to be the chief deity of the central Esquimaux. She is supposed to bear supreme sway over the destinies of mankind, and almost all the observances of these tribes have for their object to retain her good will or appease her anger. Her home is in the lower world, where she dwells in a house built of stone and whale-ribs. “The souls of seals, ground seals, and whales are believed to proceed from her house. After one of these animals has been killed, its soul stays with the body for three days. Then it goes back to Sedna's abode, to be sent forth again by her. If, during the three days that the soul stays with the body, any taboo or proscribed custom is violated, the violation (pitssēte) becomes attached to the animal's soul, and causes it pain. The soul strives in vain to free itself of these attachments, but is compelled to take them down to Sedna. The attachments, in some manner not explained, make her hands sore, and she punishes the people who are the cause of her pains by sending to them sickness, bad weather, and starvation. If, on the other hand, all taboos have been observed, the sea-animals will allow themselves to be caught; they will even come to meet the hunter. The object of the innumerable taboos that are in force after the killing of these sea-animals, therefore, is to keep their souls free from attachments that would hurt their souls as well as Sedna.
The souls of the sea-beasts have a great aversion to the dark colour of death and to the vapour that arises from flowing blood, and they avoid persons who are affected by these things.
“The souls of the sea-animals are endowed with greater powers than those of ordinary human beings. They can see the effect of contact with a corpse, which causes objects touched by it to appear dark in colour; and they can see the effect of flowing human blood, from which a vapour rises that surrounds the bleeding person and is communicated to [pg 211] every one and every thing that comes in contact with such a person. This vapour and the dark colour of death are exceedingly unpleasant to the souls of the sea-animals, that will not come near a hunter thus affected. The hunter must therefore avoid contact with people who have touched a body, or with those who are bleeding, more particularly with menstruating women or with those who have recently given birth. The hands of menstruating women appear red to the sea-animals. If any one who has touched a body or who is bleeding should allow others to come in contact with him, he would cause them to become distasteful to the seals, and therefore to Sedna as well. For this reason custom demands that every person must at once announce if he has touched a body, and that women must make known when they are menstruating or when they have had a miscarriage. If they do not do so, they will bring ill-luck to all the hunters.
The transgresser of a taboo must announce his transgression, in order that other people may shun him.