The Golden Bough by Sir James George Frazer (ebook reader online free txt) 📕

Thus the love-spell acts on the man through the earth he trod on. An old Danish mode of concluding a treaty was based on the same idea of the sympathetic connexion between a man and his footprints: the covenanting parties sprinkled each other’s footprints with their own blood, thus giving a pledge of fidelity.

In ancient Greece superstitions of the same sort seem to have been current, for it was thought that if a horse stepped on the track of a wolf he was seized with numbness; and a maxim ascribed to Pythagoras forbade people to pierce a man’s footprints with a nail or a knife.

 

The same superstition is turned to account by hunters in many parts of the world for the purpose of running down the game. Thus a German huntsman will stick a nail taken from a coffin into the fresh spoor of the quarry, believing that this will hinder the animal from escaping. The aborigines of Victoria put hot embers in the tracks of the animals they were pursuing. Hottentot hunters throw into the air a handful of sand taken from the footprints of the game, believing that this will bring the animal down. Thompson Indians used to lay charms on the tracks of wounded deer; after that they deemed it superfluous to pursue the animal any further that day, for being thus charmed it could not travel far and would soon die. Similarly, Ojebway Indians placed “medicine” on the track of the first deer or bear they met with, supposing that this would soon bring the animal into sight, even if it were two or three days’ journey off; for this charm had power to compress a journey of several days into a few hours. Ewe hunters of West Africa stab the footprints of game with a sharp-pointed stick in order to maim the quarry and allow them to come up with it.

 

But though the footprint is the most obvious it is not the only impression made by the body through which magic may be wrought on a man. The aborigines of South-eastern Australia believe that a man may be injured by burying sharp fragments of quartz, glass, and so forth in the mark made by his reclining body; the magical virtue of these sharp things enters his body and causes those acute pains which the ignorant European puts down to rheumatism. We can now understand why it was a maxim with the Pythagoreans that in rising from bed you should smooth away the impression left by your body on the bed-clothes. The rule was simply an old precaution against magic, forming part of a whole code of superstitious maxims which antiquity fathered on Pythagoras, though doubtless they were familiar to the barbarous forefathers of the Greeks long before the time of that philosopher.

4. The Magician’s Progress

WE have now concluded our examination of the general principles of sympathetic magic. The examples by which I have illustrated them have been drawn for the most part from what may be called private magic, that is from magical rites and incantations practised for the benefit or the injury of individuals. But in savage society there is commonly to be found in addition what we may call public magic, that is, sorcery practised for the benefit of the whole community.

Wherever ceremonies of this sort are observed for the common good, it is obvious that the magician ceases to be merely a private practitioner and becomes to some extent a public functionary. The development of such a class of functionaries is of great importance for the political as well as the religious evolution of society. For when the welfare of the tribe is supposed to depend on the performance of these magical rites, the magician rises into a position of much influence and repute, and may readily acquire the rank and authority of a chief or king. The profession accordingly draws into its ranks some of the ablest and most ambitious men of the tribe, because it holds out to them a prospect of honour, wealth, and power such as hardly any other career could offer. The acuter minds perceive how easy it is to dupe their weaker brother and to play on his superstition for their own advantage. Not that the sorcerer is always a knave and impostor; he is often sincerely convinced that he really possesses those wonderful powers which the credulity of his fellows ascribes to him. But the more sagacious he is, the more likely he is to see through the fallacies which impose on duller wits. Thus the ablest members of the profession must tend to be more or less conscious deceivers; and it is just these men who in virtue of their superior ability will generally come to the top and win for themselves positions of the highest dignity and the most commanding authority. The pitfalls which beset the path of the professional sorcerer are many, and as a rule only the man of coolest head and sharpest wit will be able to steer his way through them safely. For it must always be remembered that every single profession and claim put forward by the magician as such is false; not one of them can be maintained without deception, conscious or unconscious. Accordingly the sorcerer who sincerely believes in his own extravagant pretensions is in far greater peril and is much more likely to be cut short in his career than the deliberate impostor.

The honest wizard always expects that his charms and incantations will produce their supposed effect; and when they fail, not only really, as they always do, but conspicuously and disastrously, as they often do, he is taken aback: he is not, like his knavish colleague, ready with a plausible excuse to account for the failure, and before he can find one he may be knocked on the head by his disappointed and angry employers.

 

The general result is that at this stage of social evolution the supreme power tends to fall into the hands of men of the keenest intelligence and the most unscrupulous character. If we could balance the harm they do by their knavery against the benefits they confer by their superior sagacity, it might well be found that the good greatly outweighed the evil. For more mischief has probably been wrought in the world by honest fools in high places than by intelligent rascals. Once your shrewd rogue has attained the height of his ambition, and has no longer any selfish end to further, he may, and often does, turn his talents, his experience, his resources, to the service of the public. Many men who have been least scrupulous in the acquisition of power have been most beneficent in the use of it, whether the power they aimed at and won was that of wealth, political authority, or what not. In the field of politics the wily intriguer, the ruthless victor, may end by being a wise and magnanimous ruler, blessed in his lifetime, lamented at his death, admired and applauded by posterity. Such men, to take two of the most conspicuous instances, were Julius Caesar and Augustus. But once a fool always a fool, and the greater the power in his hands the more disastrous is likely to be the use he makes of it. The heaviest calamity in English history, the breach with America, might never have occurred if George the Third had not been an honest dullard.

 

Thus, so far as the public profession of magic affected the constitution of savage society, it tended to place the control of affairs in the hands of the ablest man: it shifted the balance of power from the many to the one: it substituted a monarchy for a democracy, or rather for an oligarchy of old men; for in general the savage community is ruled, not by the whole body of adult males, but by a council of elders. The change, by whatever causes produced, and whatever the character of the early rulers, was on the whole very beneficial. For the rise of monarchy appears to be an essential condition of the emergence of mankind from savagery. No human being is so hidebound by custom and tradition as your democratic savage; in no state of society consequently is progress so slow and difficult. The old notion that the savage is the freest of mankind is the reverse of the truth. He is a slave, not indeed to a visible master, but to the past, to the spirits of his dead forefathers, who haunt his steps from birth to death, and rule him with a rod of iron. What they did is the pattern of right, the unwritten law to which he yields a blind unquestioning obedience. The least possible scope is thus afforded to superior talent to change old customs for the better. The ablest man is dragged down by the weakest and dullest, who necessarily sets the standard, since he cannot rise, while the other can fall. The surface of such a society presents a uniform dead level, so far as it is humanly possible to reduce the natural inequalities, the immeasurable real differences of inborn capacity and temper, to a false superficial appearance of equality.

From this low and stagnant condition of affairs, which demagogues and dreamers in later times have lauded as the ideal state, the Golden Age, of humanity, everything that helps to raise society by opening a career to talent and proportioning the degrees of authority to men’s natural abilities, deserves to be welcomed by all who have the real good of their fellows at heart. Once these elevating influences have begun to operate—and they cannot be for ever suppressed—the progress of civilisation becomes comparatively rapid. The rise of one man to supreme power enables him to carry through changes in a single lifetime which previously many generations might not have sufficed to effect; and if, as will often happen, he is a man of intellect and energy above the common, he will readily avail himself of the opportunity. Even the whims and caprices of a tyrant may be of service in breaking the chain of custom which lies so heavy on the savage. And as soon as the tribe ceases to be swayed by the timid and divided counsels of the elders, and yields to the direction of a single strong and resolute mind, it becomes formidable to its neighbours and enters on a career of aggrandisement, which at an early stage of history is often highly favourable to social, industrial, and intellectual progress. For extending its sway, partly by force of arms, partly by the voluntary submission of weaker tribes, the community soon acquires wealth and slaves, both of which, by relieving some classes from the perpetual struggle for a bare subsistence, afford them an opportunity of devoting themselves to that disinterested pursuit of knowledge which is the noblest and most powerful instrument to ameliorate the lot of man.

 

Intellectual progress, which reveals itself in the growth of art and science and the spread of more liberal views, cannot be dissociated from industrial or economic progress, and that in its turn receives an immense impulse from conquest and empire. It is no mere accident that the most vehement outbursts of activity of the human mind have followed close on the heels of victory, and that the great conquering races of the world have commonly done most to advance and spread civilisation, thus healing in peace the wounds they inflicted in war. The Babylonians, the Greeks, the Romans, the Arabs are our witnesses in the past: we may yet live to see a similar outburst in Japan. Nor, to remount the stream of history to its sources, is it an accident that all the first great strides towards civilisation have been made under despotic and theocratic governments, like those of Egypt, Babylon, and Peru, where the supreme ruler claimed and received