Sacred food not allowed to touch the earth.
Again, sacred food may not under certain circumstances be brought into contact with the earth. Some of the aborigines of Victoria used to regard the fat of the emu as sacred, believing that it had once been the fat of the black man. In taking it from the bird or giving it to another they handled it reverently. Any one who threw away the fat or flesh of the emu was held accursed. “The late Mr. Thomas observed on one occasion, at Nerrenerre-Warreen, a remarkable exhibition of the effects of this superstition. An aboriginal child—one attending the school—having eaten some part of the flesh of an emu, threw away the skin. The skin fell to the ground, and this being observed by his parents, they showed by their gestures every token of horror. They looked upon their child as one utterly lost. His desecration of the bird was regarded as a sin for which there was no atonement.”[30] The Roumanians of Transylvania believe that “every fresh-baked loaf of wheaten bread is sacred, and should a piece inadvertently fall to the ground, it is hastily picked up, carefully wiped and kissed, and if soiled, thrown into the fire—partly as an offering to the dead, and partly because it were a heavy sin to throw away or tread upon any particle of it.”[31] At certain festivals in south-eastern Borneo the food which is consumed in the common house may not touch the ground; hence, a little before the festivals take place, foot-bridges made of thin poles are constructed from the private dwellings to the common house.[32] When Hall was living with the Esquimaux and grew tired of eating walrus, one of the women brought the head and neck of a reindeer for him to eat. This venison had to be completely wrapt up before it was brought into the house, and once in the house it could only be placed on the platform which served as a bed. “To have placed it on the floor or on the platform behind the fire-lamp, among the walrus, musk-ox, and polar-bear meat which occupy a goodly portion of both of these places, would have horrified the whole town, as, according to the actual [pg 014] belief of the Innuits, not another walrus could be secured this year, and there would ever be trouble in catching any more.”[33] But in this case the real scruple appears to have been felt not so much at placing the venison on the ground as at bringing it into contact with walrus meat.[34]
Magical implements and remedies thought to lose their virtue by contact with the ground.
Sometimes magical implements and remedies are supposed to lose their virtue by contact with the ground, the volatile essence with which they are impregnated being no doubt drained off into the earth. Thus in the Boulia district of Queensland the magical bone, which the native sorcerer points at his victim as a means of killing him, is never by any chance allowed to touch the earth.[35] The wives of rajahs in Macassar, a district of southern Celebes, pride themselves on their luxuriant tresses and are at great pains to oil and preserve them. Should the hair begin to grow thin, the lady resorts to many devices to stay the ravages of time; among other things she applies to her locks a fat extracted from crocodiles and venomous snakes. The unguent is believed to be very efficacious, but during its application the woman's feet may not come into contact with the ground, or all the benefit of the nostrum would be lost.[36] Some people in antiquity believed that a woman in hard labour would be delivered if a spear, which had been wrenched from a man's body without touching the ground, were thrown over the house where the sufferer lay. Again, according to certain ancient writers, arrows which had been extracted from a body without coming into contact with the earth and laid under sleepers, acted as a love-charm.[37] Among the peasantry of the north-east of Scotland the prehistoric [pg 015] weapons called celts went by the name of “thunderbolts” and were coveted as the sure bringers of success, always provided that they were not allowed to fall to the ground.[38]
Serpents' eggs or Snake Stones.
In ancient Gaul certain glass or paste beads attained great celebrity as amulets under the name of serpents' eggs; it was believed that serpents, coiling together in a wriggling, writhing mass, generated them from their slaver and shot them into the air from their hissing jaws. If a man was bold and dexterous enough to catch one of these eggs in his cloak before it touched the ground, he rode off on horseback with it at full speed, pursued by the whole pack of serpents, till he was saved by the interposition of a river, which the snakes could not pass. The proof of the egg being genuine was that if it were thrown into a stream it would float up against the current, even though it were hooped in gold. The Druids held these beads in high esteem; according to them, the precious objects could only be obtained on a certain day of the moon, and the peculiar virtue that resided in them was to secure success in law suits and free access to kings. Pliny knew of a Gaulish knight who was executed by the emperor Claudius for wearing one of these amulets.[39] Under the name of Snake Stones (glain neidr) or Adder Stones the beads are still known in those parts of our own country where the Celtic population has lingered, with its immemorial superstitions, down to the present or recent times; and the old story of the origin of the beads from the slaver of serpents was believed by the modern peasantry of Cornwall, Wales, and Scotland as by the Druids of ancient Gaul. In Cornwall the time when the serpents united to fashion the beads was commonly said to be at or about Midsummer Eve; in Wales it was usually thought to be spring, especially the Eve of May Day, and even within recent years persons in the Principality have affirmed that they witnessed the great [pg 016] vernal congress of the snakes and saw the magic stone in the midst of the froth. The Welsh peasants believe the beads to possess medicinal virtues of many sorts and to be particularly efficacious for all maladies of the eyes. In Wales and Ireland the beads sometimes went by the name of the Magician's or Druid's Glass (Gleini na Droedh and Glaine nan Druidhe). Specimens of them may be seen in museums; some have been found in British barrows. They are of glass of various colours, green, blue, pink, red, brown, and so forth, some plain and some ribbed. Some are streaked with brilliant hues. The beads are perforated, and in the Highlands of Scotland the hole is explained by saying that when the bead has just been conflated by the serpents jointly, one of the reptiles sticks his tail through the still viscous glass. An Englishman who visited Scotland in 1699 found many of these beads in use throughout the country. They were hung from children's necks to protect them from whooping cough and other ailments. Snake Stones were, moreover, a charm to ensure prosperity in general and to repel evil spirits. When one of these priceless treasures was not on active service, the owner kept it in an iron box to guard it against fairies, who, as is well known, cannot abide iron.[40]
Medicinal plants, water, etc., not allowed to touch the earth.
Pliny mentions several medicinal plants, which, if they were to retain their healing virtue, ought not to be allowed to touch the earth.[41] The curious medical treatise of Marcellus, a native of Bordeaux in the fourth century of our era, abounds with prescriptions of this sort; and we can well believe the writer when he assures us that he borrowed many of his quaint remedies from the lips of common folk and peasants rather than from the books of the learned.[42] Thus he tells us that certain white stones found in the stomachs of young swallows assuage the most persistent headache, always provided that their virtue be not impaired by contact with the ground.[43] Another of his cures for the same malady is a wreath of fleabane placed on the head, but it must not touch the earth.[44] On the same condition a decoction of the root of elecampane in wine kills worms; a fern, found growing on a tree, relieves the stomach-ache; and the pastern-bone of a hare is an infallible remedy for colic, provided, first, it be found in the dung of a wolf, second, that it does not touch the ground, and, third, that it is not touched by a woman.[45] Another cure for colic is effected by certain hocus-pocus with a scrap of wool from the forehead of a first-born lamb, if only the lamb, instead of being allowed to fall to the ground, has been caught by hand as it dropped from its dam.[46] In Andjra, a district of Morocco, the people attribute many magical virtues to rain-water which has fallen on the twenty-seventh day of April, Old Style; accordingly they collect it and use it for a variety of purposes. Mixed with tar and sprinkled on the door-posts it prevents snakes and scorpions from entering the house: sprinkled on heaps of threshed corn it protects them from the evil eye: mixed with an egg, henna, and seeds of cress it is an invaluable medicine for sick cows: poured over a [pg 018] plate, on which a passage of the Koran has been written, it strengthens the memory of schoolboys who drink it; and if you mix it with cowdung and red earth and paint rings with the mixture round the trunks of your fig-trees at sunset on Midsummer Day, you may depend on it that the trees will bear an excellent crop and will not shed their fruit untimely on the ground. But in order to preserve these remarkable properties it is absolutely essential that the water should on no account be allowed to touch the ground; some say too that it should not be exposed to the sun nor breathed upon by anybody.[47] Again, the Moors ascribe great magical efficacy to what they call “the sultan of the oleander,” which is a stalk of oleander with a cluster of four pairs of leaves springing from it. They think that the magical virtue is greatest if the stalk has been cut immediately before midsummer. But when the plant is brought into the house, the branches may not touch the ground, lest they should lose their marvellous qualities.[48] In the olden days, before a Lithuanian or Prussian farmer went forth to plough for the first time in spring, he called in a wizard to perform a certain ceremony for the good of the crops. The sage seized a mug of beer with his teeth, quaffed the liquor, and then tossed the mug over his head. This signified that the corn in that year should grow taller than a man. But the mug might not fall to the ground; it had to be caught by somebody stationed at the wizard's back, for if it fell to the ground the consequence naturally would be that the corn also would be laid low on the earth.[49]