Balder the Beautiful, Volume I. - A Study in Magic and Religion: the Golden Bough, Part VII., The - Fire-Festivals of Europe and the Doctrine of the External Soul  by Sir James George Frazer
page 26 of 523 (04%)
page 26 of 523 (04%)
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			with tiger's teeth, many-coloured plumes, bells, and shells, executed a 
			wild dance for the purpose of exorcising the evil spirits; then all fires were extinguished and a new light was struck by a man suspended by his feet from a beam in the ceiling; "he did not touch the ground," we are told, "in order to indicate that the light came from heaven."[14] Again, newly born infants are strongly tabooed; accordingly in Loango they are not allowed to touch the earth.[15] Among the Iluvans of Malabar the bridegroom on his wedding-day is bathed by seven young men and then carried or walks on planks from the bathing-place to the marriage booth; he may not touch the ground with his feet.[16] With the Dyaks of Landak and Tajan, two districts of Dutch Borneo, it is a custom that for a certain time after marriage neither bride nor bridegroom may tread on the earth.[17] Warriors, again, on the war-path are surrounded, so to say, by an atmosphere of taboo; hence some Indians of North America might not sit on the bare ground the whole time they were out on a warlike expedition.[18] In Laos the hunting of elephants gives rise to many taboos; one of them is that the chief hunter may not touch the earth with his foot. Accordingly, when he alights from his elephant, the others spread a carpet of leaves for him to step upon.[19] German wiseacres recommended that when witches were led to the block or the stake, they should not be allowed to touch the bare earth, and a reason suggested for the rule was that if they touched the earth they might make themselves invisible and so escape. The sagacious author of _The Striped-petticoat Philosophy_ in the eighteenth century ridicules the idea as mere silly talk. He admits, indeed, that the women were conveyed to the place of execution in carts; but he denies that there is any deep significance in the cart, and he is prepared to maintain this view by a chemical analysis of the timber of which the cart was built. To clinch his argument he appeals to plain matter of fact and his own personal experience. Not a single instance, he assures us with apparent  | 
		
			
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