Myths and Myth-Makers [100]
irregular mode of life, than among civilized men. "Further verification," observes Mr. Spencer, "is afforded by every epileptic subject, into whose body, during the absence of the other self, some enemy has entered; for how else does it happen that the other self on returning denies all knowledge of what his body has been doing? And this supposition, that the body has been 'possessed' by some other being, is confirmed by the phenomena of somnambulism and insanity." Still further, as Mr. Spencer points out, when we recollect that savages are very generally unwilling to have their portraits taken, lest a portion of themselves should get carried off and be exposed to foul play,[163] we must readily admit that the weird reflection of the person and imitation of the gestures in rivers or still woodland pools will go far to intensify the belief in the other self. Less frequent but uniform confirmation is to be found in echoes, which in Europe within two centuries have been commonly interpreted as the voices of mocking fiends or wood-nymphs, and which the savage might well regard as the utterances of his other self.
[162] Note the fetichism wrapped up in the etymologies of these Greek words. Catalepsy, katalhyis, a seizing of the body by some spirit or demon, who holds it rigid. Ecstasy, ekstasis, a displacement or removal of the soul from the body, into which the demon enters and causes strange laughing, crying, or contortions. It is not metaphor, but the literal belief ill a ghost-world, which has given rise to such words as these, and to such expressions as "a man beside himself or transported."
[163] Something akin to the savage's belief in the animation of pictures may be seen in young children. I have often been asked by my three-year-old boy, whether the dog in a certain picture would bite him if he were to go near it; and I can remember that, in my own childhood, when reading a book about insects, which had the formidable likeness of a spider stamped on the centre of the cover, I was always uneasy lest my finger should come in contact with the dreaded thing as I held the book.
With the savage's unwillingness to have his portrait taken, lest it fall into the hands of some enemy who may injure him by conjuring with it, may be compared the reluctance which he often shows toward telling his name, or mentioning the name of his friend, or king, or tutelar ghost-deity. In fetichistic thought, the name is an entity mysteriously associated with its owner, and it is not well to run the risk of its getting into hostile hands. Along with this caution goes the similarly originated fear that the person whose name is spoken may resent such meddling with his personality. For the latter reason the Dayak will not allude by name to the small pox, but will call it "the chief" or "jungle-leaves"; the Laplander speaks of the bear as the "old man with the fur coat"; in Annam the tiger is called "grandfather" or "Lord"; while in more civilized communities such sayings are current as "talk of the Devil, and he will appear," with which we may also compare such expressions as "Eumenides" or "gracious ones" for the Furies, and other like euphemisms. Indeed, the maxim nil mortuis nisi bonum had most likely at one time a fetichistic flavour.
In various islands of the Pacific, for both the reasons above specified, the name of the reigning chief is so rigorously "tabu," that common words and even syllables resembling that name in sound must be omitted from the language. In New Zealand, where a chiefs name was Maripi, or "knife," it became necessary to call knives nekra; and in Tahiti, fetu, "star," had to be changed into fetia, and tui, "to strike," became tiai, etc., because the king's name was Tu. Curious freaks are played with the languages of these islands by this ever-recurring necessity. Among the Kafirs the women have come to speak a different dialect from the men, because words resembling the names of their lords or male relatives are in like manner "tabu." The student of human culture will trace among such primeval notions the origin
[162] Note the fetichism wrapped up in the etymologies of these Greek words. Catalepsy, katalhyis, a seizing of the body by some spirit or demon, who holds it rigid. Ecstasy, ekstasis, a displacement or removal of the soul from the body, into which the demon enters and causes strange laughing, crying, or contortions. It is not metaphor, but the literal belief ill a ghost-world, which has given rise to such words as these, and to such expressions as "a man beside himself or transported."
[163] Something akin to the savage's belief in the animation of pictures may be seen in young children. I have often been asked by my three-year-old boy, whether the dog in a certain picture would bite him if he were to go near it; and I can remember that, in my own childhood, when reading a book about insects, which had the formidable likeness of a spider stamped on the centre of the cover, I was always uneasy lest my finger should come in contact with the dreaded thing as I held the book.
With the savage's unwillingness to have his portrait taken, lest it fall into the hands of some enemy who may injure him by conjuring with it, may be compared the reluctance which he often shows toward telling his name, or mentioning the name of his friend, or king, or tutelar ghost-deity. In fetichistic thought, the name is an entity mysteriously associated with its owner, and it is not well to run the risk of its getting into hostile hands. Along with this caution goes the similarly originated fear that the person whose name is spoken may resent such meddling with his personality. For the latter reason the Dayak will not allude by name to the small pox, but will call it "the chief" or "jungle-leaves"; the Laplander speaks of the bear as the "old man with the fur coat"; in Annam the tiger is called "grandfather" or "Lord"; while in more civilized communities such sayings are current as "talk of the Devil, and he will appear," with which we may also compare such expressions as "Eumenides" or "gracious ones" for the Furies, and other like euphemisms. Indeed, the maxim nil mortuis nisi bonum had most likely at one time a fetichistic flavour.
In various islands of the Pacific, for both the reasons above specified, the name of the reigning chief is so rigorously "tabu," that common words and even syllables resembling that name in sound must be omitted from the language. In New Zealand, where a chiefs name was Maripi, or "knife," it became necessary to call knives nekra; and in Tahiti, fetu, "star," had to be changed into fetia, and tui, "to strike," became tiai, etc., because the king's name was Tu. Curious freaks are played with the languages of these islands by this ever-recurring necessity. Among the Kafirs the women have come to speak a different dialect from the men, because words resembling the names of their lords or male relatives are in like manner "tabu." The student of human culture will trace among such primeval notions the origin