按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
ps explains the attitude； at first sight puzzling and contradictory； of the Aino towards the bear。 The flesh and skin of the bear regularly afford them food and clothing； but since the bear is an intelligent and powerful animal； it is necessary to offer some satisfaction or atonement to the bear species for the loss which it sustains in the death of so many of its members。 This satisfaction or atonement is made by rearing young bears； treating them； so long as they live； with respect； and killing them with extraordinary marks of sorrow and devotion。 So the other bears are appeased； and do not resent the slaughter of their kind by attacking the slayers or deserting the country； which would deprive the Aino of one of their means of subsistence。
Thus the primitive worship of animals conforms to two types； which are in some respects the converse of each other。 On the one hand； animals are worshipped； and are therefore neither killed nor eaten。 On the other hand； animals are worshipped because they are habitually killed and eaten。 In both types of worship the animal is revered on account of some benefit； positive or negative； which the savage hopes to receive from it。 In the former worship the benefit comes either in the positive shape of protection； advice； and help which the animal affords the man； or in the negative shape of abstinence from injuries which it is in the power of the animal to inflict。 In the latter worship the benefit takes the material form of the animal's flesh and skin。 The two types of worship are in some measure antithetical： in the one； the animal is not eaten because it is revered； in the other； it is revered because it is eaten。 But both may be practised by the same people； as we see in the case of the North American Indians； who； while they apparently revere and spare their totem animals； also revere the animals and fish upon which they subsist。 The aborigines of Australia have totemism in the most primitive form known to us； but there is no clear evidence that they attempt； like the North American Indians； to conciliate the animals which they kill and eat。 The means which the Australians adopt to secure a plentiful supply of game appear to be primarily based； not on conciliation； but on sympathetic magic； a principle to which the North American Indians also resort for the same purpose。 Hence； as the Australians undoubtedly represent a ruder and earlier stage of human progress than the American Indians； it would seem that before hunters think of worshipping the game as a means of ensuring an abundant supply of it； they seek to attain the same end by sympathetic magic。 This； again； would showwhat there is good reason for believingthat sympathetic magic is one of the earliest means by which man endeavours to adapt the agencies of nature to his needs。
Corresponding to the two distinct types of animal worship； there are two distinct types of the custom of killing the animal god。 On the one hand； when the revered animal is habitually spared； it is nevertheless killedand sometimes eatenon rare and solemn occasions。 Examples of this custom have been already given and an explanation of them offered。 On the other hand； when the revered animal is habitually killed； the slaughter of any one of the species involves the killing of the god； and is atoned for on the spot by apologies and sacrifices； especially when the animal is a powerful and dangerous one； and； in addition to this ordinary and everyday atonement； there is a special annual atonement； at which a select individual of the species is slain with extraordinary marks of respect and devotion。 Clearly the two types of sacramental killingthe Egyptian and the Aino types； as we may call them for distinctionare liable to be confounded by an observer； and； before we can say to which type any particular example belongs； it is necessary to ascertain whether the animal sacramentally slain belongs to a species which is habitually spared； or to one which is habitually killed by the tribe。 In the former case the example belongs to the Egyptian type of sacrament； in the latter to the Aino type。
The practice of pastoral tribes appears to furnish examples of both types of sacrament。 Pastoral tribes； says Adolf Bastian； being sometimes obliged to sell their herds to strangers who may handle the bones disrespectfully； seek to avert the danger which such a sacrilege would entail by consecrating one of the herd as an object of worship； eating it sacramentally in the family circle with closed doors； and afterwards treating the bones with all the ceremonious respect which； strictly speaking； should be accorded to every head of cattle； but which； being punctually paid to the representative animal； is deemed to be paid to all。 Such family meals are found among various peoples； especially those of the Caucasus。 When amongst the Abchases the shepherds in spring eat their common meal with their loins girt and their staves in their hands； this may be looked upon both as a sacrament and as an oath of mutual help and support。 For the strongest of all oaths is that which is accompanied with the eating of a sacred substance； since the perjured person cannot possibly escape the avenging god whom he has taken into his body and assimilated。 This kind of sacrament is of the Aino or expiatory type； since it is meant to atone to the species for the possible ill…usage of individuals。 An expiation； similar in principle but different in details； is offered by the Kalmucks to the sheep； whose flesh is one of their staple foods。 Rich Kalmucks are in the habit of consecrating a white ram under the title of the ram of heaven or the ram of the spirit。 The animal is never shorn and never sold； but when it grows old and its owner wishes to consecrate a new one； the old ram must be killed and eaten at a feast to which the neighbours are invited。 On a lucky day； generally in autumn when the sheep are fat； a sorcerer kills the old ram； after sprinkling it with milk。 Its flesh is eaten； the skeleton； with a portion of the fat； is burned on a turf altar； and the skin； with the head and feet； is hung up。
An example of a sacrament of the Egyptian type is furnished by the Todas； a pastoral people of Southern India； who subsist largely upon the milk of their buffaloes。 Amongst them the buffalo is to a certain degree held sacred and is treated with great kindness； even with a degree of adoration； by the people。 They never eat the flesh of the cow buffalo； and as a rule abstain from the flesh of the male。 But to the latter rule there is a single exception。 Once a year all the adult males of the village join in the ceremony of killing and eating a very young male calfseemingly under a month old。 They take the animal into the dark recesses of the village wood； where it is killed with a club made from the sacred tree of the Todas （the Millingtonia）。 A sacred fire having been made by the rubbing of sticks； the flesh of the calf is roasted on the embers of certain trees； and is eaten by the men alone； women being excluded from the assembly。 This is the only occasion on which the Todas eat buffalo flesh。 The Madi or Moru tribe of Central Africa； whose chief wealth is their cattle； though they also practise agricult