the golden bough-第75部分

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If　cut　hair　and　nails　remain　in　sympathetic　connexion　with　the　person　from　whose　body　they　have　been　severed；　it　is　clear　that　they　can　be　used　as　hostages　for　his　good　behaviour　by　any　one　who　may　chance　to　possess　them；　for　on　the　principles　of　contagious　magic　he　has　only　to　injure　the　hair　or　nails　in　order　to　hurt　simultaneously　their　original　owner。　Hence　when　the　Nandi　have　taken　a　prisoner　they　shave　his　head　and　keep　the　shorn　hair　as　a　surety　that　he　will　not　attempt　to　escape；　but　when　the　captive　is　ransomed；　they　return　his　shorn　hair　with　him　to　his　own　people。

To　preserve　the　cut　hair　and　nails　from　injury　and　from　the　dangerous　uses　to　which　they　may　be　put　by　sorcerers；　it　is　necessary　to　deposit　them　in　some　safe　place。　The　shorn　locks　of　a　Maori　chief　were　gathered　with　much　care　and　placed　in　an　adjoining　cemetery。　The　Tahitians　buried　the　cuttings　of　their　hair　at　the　temples。　In　the　streets　of　Soku　a　modern　traveller　observed　cairns　of　large　stones　piled　against　walls　with　tufts　of　human　hair　inserted　in　the　crevices。　On　asking　the　meaning　of　this；　he　was　told　that　when　any　native　of　the　place　polled　his　hair　he　carefully　gathered　up　the　clippings　and　deposited　them　in　one　of　these　cairns；　all　of　which　were　sacred　to　the　fetish　and　therefore　inviolable。　These　cairns　of　sacred　stones；　he　further　learned；　were　simply　a　precaution　against　witchcraft；　for　if　a　man　were　not　thus　careful　in　disposing　of　his　hair；　some　of　it　might　fall　into　the　hands　of　his　enemies；　who　would；　by　means　of　it；　be　able　to　cast　spells　over　him　and　so　compass　his　destruction。　When　the　top…knot　of　a　Siamese　child　has　been　cut　with　great　ceremony；　the　short　hairs　are　put　into　a　little　vessel　made　of　plantain　leaves　and　set　adrift　on　the　nearest　river　or　canal。　As　they　float　away；　all　that　was　wrong　or　harmful　in　the　child's　disposition　is　believed　to　depart　with　them。　The　long　hairs　are　kept　till　the　child　makes　a　pilgrimage　to　the　holy　Footprint　of　Buddha　on　the　sacred　hill　at　Prabat。　They　are　then　presented　to　the　priests；　who　are　supposed　to　make　them　into　brushes　with　which　they　sweep　the　Footprint；　but　in　fact　so　much　hair　is　thus　offered　every　year　that　the　priests　cannot　use　it　all；　so　they　quietly　burn　the　superfluity　as　soon　as　the　pilgrims'　backs　are　turned。　The　cut　hair　and　nails　of　the　Flamen　Dialis　were　buried　under　a　lucky　tree。　The　shorn　tresses　of　the　Vestal　Virgins　were　hung　on　an　ancient　lotus…tree。

Often　the　clipped　hair　and　nails　are　stowed　away　in　any　secret　place；　not　necessarily　in　a　temple　or　cemetery　or　at　a　tree；　as　in　the　cases　already　mentioned。　Thus　in　Swabia　you　are　recommended　to　deposit　your　clipped　hair　in　some　spot　where　neither　sun　nor　moon　can　shine　on　it；　for　example　in　the　earth　or　under　a　stone。　In　Danzig　it　is　buried　in　a　bag　under　the　threshold。　In　Ugi；　one　of　the　Solomon　Islands；　men　bury　their　hair　lest　it　should　fall　into　the　hands　of　an　enemy；　who　would　make　magic　with　it　and　so　bring　sickness　or　calamity　on　them。　The　same　fear　seems　to　be　general　in　Melanesia；　and　has　led　to　a　regular　practice　of　hiding　cut　hair　and　nails。　The　same　practice　prevails　among　many　tribes　of　South　Africa；　from　a　fear　lest　wizards　should　get　hold　of　the　severed　particles　and　work　evil　with　them。　The　Caffres　carry　still　further　this　dread　of　allowing　any　portion　of　themselves　to　fall　into　the　hands　of　an　enemy；　for　not　only　do　they　bury　their　cut　hair　and　nails　in　a　secret　spot；　but　when　one　of　them　cleans　the　head　of　another　he　preserves　the　vermin　which　he　catches；　carefully　delivering　them　to　the　person　to　whom　they　originally　appertained；　supposing；　according　to　their　theory；　that　as　they　derived　their　support　from　the　blood　of　the　man　from　whom　they　were　taken；　should　they　be　killed　by　another；　the　blood　of　his　neighbour　would　be　in　his　possession；　thus　placing　in　his　hands　the　power　of　some　superhuman　influence。

Sometimes　the　severed　hair　and　nails　are　preserved；　not　to　prevent　them　from　falling　into　the　hands　of　a　magician；　but　that　the　owner　may　have　them　at　the　resurrection　of　the　body；　to　which　some　races　look　forward。　Thus　the　Incas　of　Peru　took　extreme　care　to　preserve　the　nail…parings　and　the　hairs　that　were　shorn　off　or　torn　out　with　a　comb；　placing　them　in　holes　or　niches　in　the　walls；　and　if　they　fell　out；　any　other　Indian　that　saw　them　picked　them　up　and　put　them　in　their　places　again。　I　very　often　asked　different　Indians；　at　various　times；　why　they　did　this；　in　order　to　see　what　they　would　say；　and　they　all　replied　in　the　same　words　saying；　'Know　that　all　persons　who　are　born　must　return　to　life'　（they　have　no　word　to　express　resurrection）；　'and　the　souls　must　rise　out　of　their　tombs　with　all　that　belonged　to　their　bodies。　We；　therefore；　in　order　that　we　may　not　have　to　search　for　our　hair　and　nails　at　a　time　when　there　will　be　much　hurry　and　confusion；　place　them　in　one　place；　that　they　may　be　brought　together　more　conveniently；　and；　whenever　it　is　possible；　we　are　also　careful　to　spit　in　one　place。'　Similarly　the　Turks　never　throw　away　the　parings　of　their　nails；　but　carefully　stow　them　in　cracks　of　the　walls　or　of　the　boards；　in　the　belief　that　they　will　be　needed　at　the　resurrection。　The　Armenians　do　not　throw　away　their　cut　hair　and　nails　and　extracted　teeth；　but　hide　them　in　places　that　are　esteemed　holy；　such　as　a　crack　in　the　church　wall；　a　pillar　of　the　house；　or　a　hollow　tree。　They　think　that　all　these　severed　portions　of　themselves　will　be　wanted　at　the　resurrection；　and　that　he　who　has　not　stowed　them　away　in　a　safe　place　will　have　to　hunt　about　for　them　on　the　great　day。　In　the　village　of　Drumconrath　in　Ireland　there　used　to　be　some　old　women　who；　having　ascertained　from　Scripture　that　the　hairs　of　their　heads　were　all　numbered　by　the　Almighty；　expected　to　have　to　account　for　them　at　the　day　of　judgment。　In　order　to　be　able　to　do　so　they　stuffed　the　severed　hair　away　in　the　thatch　of　their　cottages。

Some　people　burn　their　loose　hair　to　save　it　from　falling　into　the　hands　of　sorcerers。　This　is　done　by　the　Patagonians　and　some　of　the　Victorian　tribes。　In　the　Upper　Vosges　they　say　that　you　should　never　leave　the　clippings　of　your　hair　and　nails　lying　about；　but　burn　them　to　hinder　the　sorcerers　from　using　them　against　you。　For　the　same　reason　Italian　women　either　burn　their　loose　hairs　or　throw　them　into　a　place　where　no　one　is　likely　to　look　for　them。　The　almost　universal　dread　of　witchcraft　induces　the　West　African　negroes；　the　Makololo　of　South　Africa；　and　the　Tahitians　to　burn　or　bury　their　shorn　hair。　In　the　Tyrol　many　people　burn　their　hair　lest　the　witches　should　use　it　to　raise　thunderstorms；　others　burn　or　bury　it　to　prevent　the　birds　from　lining　their　nests　with　it；　which　would　cause　the　heads　from　which　the　hair　came　to　ache。

This　destruction　of　the　hair　and　nails　plainly　involves　an　inconsistency　of　thought。　The　object　of　the　destruction　is　avowedly　to　prevent　these　severed　portions　of　the　body　from　being　used　by　sorcerers。　But　the　possibility　of　their　being　so　used　depends　upon　the　supposed　sympathetic　connexion　between　them　and　the　man　from　whom　they　were　severed。　And　if　this　sympathetic　connexion　still　exists；　clearly　these　severed　portions　cannot　be　destroyed　without　injury　to　the　man。

9。　Spittle　tabooed。

THE　SAME　fear　of　witchcraft　which　has　led　so　many　people　to　hide　or　destroy　their　loose　hair　and　nails　has　induced　other　or　the　same　people　to　treat　their　spittle　in　a　like　fashion。　For　on　the　principles　of　sympathetic　magic　the　spittle　is　part　of　the　man；　and　whatever　is　done　to　it　will　have　a　corresponding　effect　on　him。　A　Chilote　Indian；　who　has　gathered　up　the　spittle　of　an　enemy；　will　put　it　in　a　potato；　and　hang　the　potato　in　the　smoke；　uttering　certain　spells　as　he　does　so　in　the　belief　that　his　foe　will　waste　away　as　the　potato　dries　in　the　smoke。　Or　he　will　put　the　spittle　in　a　frog　and　throw　the　animal　into　an　inaccessible；　unnavigable　river；　which　will　make　the　victim　quake　and　shake　with　ague。　The　natives　of　Urewera；　a　district　of　New　Zealand；　enjoyed　a　high　reputation　for　their　skill　in　magic。　It　was　said　that　they　made　use　of　people's　spittle　to　bewitch　them。　Hence　visitors　were　careful　to　conceal　their　spittle；　lest　they　should　furnish　these　wizards　with　a　handle　for　working　them　harm。　Similarly　among　some　tribes　of　South　Africa　no　man　will　spit　when　an　enemy　is　near；　lest　his　foe　should　find　the　spittle　and　give　it　to　a　wizard；　who　would　then　mix　it　with　magical　ingredients　so　as　to　injure　the　person　from　whom　it　fell。　Even　in　a　man's　own　house　his　saliva　is　carefully　swept　away　and　obliterated　for　a　similar　reason。

If　common　folk　are　thus　cautious；　it　is　natural　that　kings　and　chiefs　should　be　doubly　so。　In　the　Sandwich　Islands　chiefs　were　attended　by　a　confidential　servant　bearing　a　portable　spittoon；　and　the　deposit　was　carefully　buried　every　morning　to　put　it　out　of　the　reach　of　sorcerers。　On　the　Slave　Coast；　for　the　same　reason；　whenever　a　king　or　chief　expectorates；　the　saliva　is　scrupulously　gathered　up　and　hidden　or　buried。　The　same　precautions　are　taken　for　the　same　reason　with　the　spittle　of　the　chief　of　Tabali　in　Southern　Nigeria。

The　magical　use　to　which　spittle　may　be　put　marks　it　out；　like　blood　or　nail…parings；　as　a　suitable　material　basis　for　a　covenant；　since　by　exchanging　their　saliva　the　covenanting　parties　give　each　other　a　guarantee　of　good　faith。　If　either　of　them　afterwards　foreswears　himself；　the　other　can　punish　his　perfidy　by　a　magical　treatment　of　the　purjurer's　spittle　which　he　has　in　his　custody。　Thus　when　the　Wajagga　of　East　Africa　desire　to　make　a　covenant；　the　two　parties　will　sometimes　sit　down　with　a　bowl　of　milk　or　beer　between　them；　and　after　uttering　an　incantation　over　the　beverage　they　each　take　a　mouthful　of　the　milk　or　beer　and　spit　it　into　the　other's　mouth。　In　urgent　cases；　when　there　is　no　time　to　spend　on　ceremony；　the　two　will　simply　spit　into　each　other's　mouth；　which　seals　the　covenant　just　as　well。

10。　Foods　tabooed。

AS　MIGHT　have　been　expected；　the　superstitions　of　the　savage　cluster　thick　about　the　subject　of　food；　and　he　abstains　from　eating　many　animals　and　plants；　wholesome　enough　in　themselves；　which　for　one　reason　or　another　he　fancies　would　prove　dangerous　or　fatal　to　the　eater。