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Rh med to be substantially the same. Those ideas, if I am right, are the respect which the savage feels for the souls of beasts, especially valuable or formidable beasts, and the dread which he entertains of their vengeful ghosts. Some confirmation of this view may be drawn from the ceremonies observed by fishermen of Annam when the carcase of a whale is washed ashore. These fisherfolk, we are told, worship the whale on account of the benefits they derive from it. There is hardly a village on the sea-shore which has not its small pagoda, containing the bones, more or less authentic, of a whale. When a dead whale is washed ashore, the people accord it a solemn burial. The man who first caught sight of it acts as chief mourner, performing the rites which as chief mourner and heir he would perform for a human kinsman. He puts on all the garb of woe, the straw hat, the white robe with long sleeves turned inside out, and the other paraphernalia of full mourning. As next of kin to the deceased he presides over the funeral rites. Perfumes are burned, sticks of incense kindled, leaves of gold and silver scattered, crackers let off. When the flesh has been cut off and the oil extracted, the remains of the carcase are buried in the sand. After wards a shed is set up and offerings are made in it. Usually some time after the burial the spirit of the dead whale takes possession of some person in the village and declares by his mouth whether he is a male or a female.

  § 1. The Meaning of Taboo.—Thus in primitive society the rules of ceremonial purity observed by divine kings, chiefs, and priests agree in many respects with the rules observed by homicides, mourners, women in childbed, girls at puberty, hunters and fishermen, and so on. To us these various classes of persons appear to differ totally in character and condition; some of them we should call holy, others we might pronounce unclean and polluted. But the savage makes no such moral distinction between them; the conceptions of holiness and pollution are not yet differentiated in his mind. To him the common feature of all these persons is that they are dangerous and in danger, and the danger in which they stand and to which they expose others is what we should call spiritual or ghostly, and therefore imaginary. The danger, however, is not less real because it is imaginary; imagination acts upon man as really as does gravitation, and may kill him as certainly as a dose of prussic acid. To seclude these persons from the rest of the world so that the dreaded spiritual danger shall neither reach them nor spread from them, is the object of the taboos which they have to observe. These taboos act, so to say, as electrical insulators to preserve the spiritual force with which these persons are charged from suffering or inflicting harm by contact with the outer world.