Page:The Science of Fairy Tales.djvu/61

 Reveal not my ugly form and my mode of treating my visitors. Should you be so foolish as to do so, you will certainly at some future time come back to my domains, and I will see to it that you do not escape my vengeance a second time!' Tekanae accordingly left the Shades, and came back to life"; but he, it is needless to say, carefully disregarded the hag's injunction, or we should not have had the foregoing veracious account of what happens below.

The tortures reserved for Miru's victims cast a weird light on the warning in the Picard story against eating and drinking what the devil may offer. But whether poisoning in the latter case would have been the preliminary to a hearty meal to be made off the unlucky youth by his treacherous host, or no, it is impossible to determine. What the tales do suggest, however, is that the food buried with the dead by uncivilized tribes may be meant to provide them against the contingency of having to partake of the hospitality of the Shades, and so afford them a chance of escaping back to the upper air. But, putting this conjecture aside, we have found the supposition that to eat of fairy food is to return no more, equally applicable to the world of the dead as to Fairyland. In seeking its meaning, therefore, we must not be satisfied without an explanation that will fit both. Almost all over the earth the rite of hospitality has been held to confer obligations on its recipient, and to unite him by special ties, to the giver. And even where the notion of hospitality does not enter, to join in a common meal has often been held to symbolize, if not to constitute, union of a very sacred kind. The formation of blood relationship, or brotherhood, and formal adoption into a tribe or family (ceremonies well known in the lower culture), are usually, if not always, cemented in this way. The modern wedding breakfast, with its bridecake, is a survival from a very