Wine treated as blood, and intoxication as inspiration.
With regard to the first point, we are informed by Plutarch that of old the Egyptian kings neither drank wine nor offered it in libations to the gods, because they held it to be the blood of beings who had once fought against the gods, the vine having sprung from their rotting bodies; and the frenzy of intoxication was explained by the supposition that the drunken man was filled with the blood of the enemies of the gods.[834] The Aztecs regarded pulque or the wine of the country as bad, on account of the wild deeds which men did under its influence. But these wild deeds were believed to be the acts, not of the drunken man, but of the wine-god by whom he was possessed and inspired; and so seriously was this theory of inspiration held that if any one spoke ill of or insulted a tipsy man, he was liable to be punished for disrespect to the wine-god incarnate in his votary. Hence, says Sahagun, it was believed, not without ground, that the Indians intoxicated themselves on purpose to commit with impunity crimes for which they would certainly have been punished if they had committed them [pg 250] sober.[835] Thus it appears that on the primitive view intoxication or the inspiration produced by wine is exactly parallel to the inspiration produced by drinking the blood of animals.[836] The soul or life is in the blood, and wine is the blood of the vine. Hence whoever drinks the blood of an animal is inspired with the soul of the animal or of the god, who, as we have seen,[837] is often supposed to enter into the animal before it is slain; and whoever drinks wine drinks the blood, and so receives into himself the soul or spirit, of the god of the vine.
Fear of passing under women's blood.
With regard to the second point, the fear of passing under blood or under a living person, we are told that some of the Australian blacks have a dread of passing under a leaning tree or even under the rails of a fence. The reason they give is that a woman may have been upon the tree or fence, and some blood from her may have fallen on it and might fall from it on them.[838] In Ugi, one of the Solomon Islands, a man will never, if he can help it, pass under a tree which has fallen across the path, for the reason that a woman may have stepped over it before him.[839] Amongst the Karens of Burma “going under a house, especially if there are females within, is avoided; as is also the passing under trees of which the branches extend downwards in a particular direction, and the butt-end of fallen trees, etc.”[840] The Siamese think it unlucky to pass under a rope on which women's clothes are hung, and to avert evil consequences the person who has done so must build a chapel to the earth-spirit.[841]
Disastrous effect of women's blood on men.
Probably in all such cases the rule is based on a fear of being brought into contact with blood, especially the blood of women. From a like fear a Maori will never lean his back against the wall of a native house.[842] For the blood of women is supposed to have disastrous effects upon males. The Arunta of central Australia believe that a draught of woman's blood would kill the strongest man.[843] In the Encounter Bay tribe of South Australia boys are warned that if they see the blood of women they will early become grey-headed and their strength will fail prematurely.[844] Men of the Booandik tribe in South Australia think that if they see the blood of their women they will not be able to fight against their enemies and will be killed; if the sun dazzles their eyes at a fight, the first woman they afterwards meet is sure to get a blow from their club.[845] In the island of Wetar it is thought that if a man or a lad comes upon a woman's blood he will be unfortunate in war and other undertakings, and that any precautions he may take to avoid the misfortune will be vain.[846] The people of Ceram also believe that men who see women's blood will be wounded in battle.[847] It is an Esthonian belief that men who see women's blood will suffer from an eruption on the skin.[848] A Fan negro told Miss Kingsley that a young man in his village, who was so weak that he could hardly crawl about, had fallen into this state through seeing the blood of a woman who had been killed by a falling tree. “The underlying idea regarding blood is of course the old one that the blood is the life. The life in Africa means a spirit, hence the liberated blood is the liberated spirit, and liberated spirits are always whipping into people who do not want them. In the case of the young Fan, the opinion held was that the weak spirit of the woman had got into him.”[849]
§ 5. The Head tabooed.
The head sacred because a spirit resides in it.
Again, the reason for not passing under dangerous objects, like a vine or women's blood, is a fear that they may come in contact with the head; for among many peoples the head is peculiarly sacred. The special sanctity attributed to it is sometimes explained by a belief that it is the seat of a spirit which is very sensitive to injury or disrespect. Thus the Yorubas of the Slave Coast hold that every man has three spiritual inmates, of whom the first, called Olori, dwells in the head and is the man's protector, guardian, and guide. Offerings are made to this spirit, chiefly of fowls, and some of the blood mixed with palm-oil is rubbed on the forehead.[850] The Karens of Burma suppose that a being called the tso resides in the upper part of the head, and while it retains its seat no harm can befall the person from the efforts of the seven Kelahs, or personified passions. “But if the tso becomes heedless or weak certain evil to the person is the result. Hence the head is carefully attended to, and all possible pains are taken to provide such dress and attire as will be pleasing to the tso.”[851] The Siamese think that a spirit called khuan or kwun dwells in the human head, of which it is the guardian spirit. The spirit must be carefully protected from injury of every kind; hence the act of shaving or cutting the hair is accompanied with many ceremonies. The kwun is very sensitive on points of honour, and would feel mortally insulted if the head in which he resides were touched by the hand of a stranger. When Dr. Bastian, in conversation with a brother of the king of Siam, raised his hand to touch the prince's skull in order to illustrate some medical remarks he was making, a sullen and threatening murmur bursting from the lips of the crouching [pg 253] courtiers warned him of the breach of etiquette he had committed, for in Siam there is no greater insult to a man of rank than to touch his head. If a Siamese touch the head of another with his foot, both of them must build chapels to the earth-spirit to avert the omen. Nor does the guardian spirit of the head like to have the hair washed too often; it might injure or incommode him. It was a grand solemnity when the king of Burma's head was washed with water drawn from the middle of the river. Whenever the native professor, from whom Dr. Bastian took lessons in Burmese at Mandalay, had his head washed, which took place as a rule once a month, he was generally absent for three days together, that time being consumed in preparing for, and recovering from, the operation of head-washing. Dr. Bastian's custom of washing his head daily gave rise to much remark.[852] The head of the king of Persia was cleaned only once a year, on his birthday.[853] Roman women washed their heads annually on the thirteenth of August, Diana's day.[854] The Indians of Peru fancied they could rid themselves of their sins by scrubbing their heads with a small stone and then washing them in a stream.[855]