The Golden Bough A study of magic and religion
Page: 354The Thompson Indians of British Columbia cook and eat the sunflower root (Balsamorrhiza sagittata, Nutt.), but they used to regard it as a mysterious being, and observed a number of taboos in connexion with it; for example, women who were engaged in digging or cooking the root must practice continence, and no man might come near the oven where the women were baking the root. When young people ate the first berries, roots, or other products of the season, they addressed a prayer to the Sunflower-Root as follows: “I inform thee that I intend to eat thee. Mayest thou always help me to ascend, so that I may always be able to reach the tops of mountains, and may I never be clumsy! I ask this from thee, Sunflower-Root. Thou art the greatest of all in mystery.” To omit this prayer would make the eater lazy and cause him to sleep long in the morning.
These customs of the Thompson and other Indian tribes of North-West America are instructive, because they clearly indicate the motive, or at least one of the motives, which underlies the ceremonies observed at eating the first fruits of the season. That motive in the case of these Indians is simply a belief that the plant itself is animated by a conscious and more or less powerful spirit, who must be propitiated before the people can safely partake of the fruits or roots which are supposed to be part of his body. Now if this is true of wild fruits and roots, we may infer with some probability that it is also true of cultivated fruits and roots, such as yams, and in particular that it holds good of the cereals, such as wheat, barley, oats, rice, and maize. In all cases it seems reasonable to infer that the scruples which savages manifest at eating the first fruits of any crop, and the ceremonies which they observe before they overcome their scruples, are due at least in large measure to a notion that the plant or tree is animated by a spirit or even a deity, whose leave must be obtained, or whose favour must be sought, before it is possible to partake with safety of the new crop. This indeed is plainly affirmed of the Aino: they call the millet “the divine cereal,” “the cereal deity,” and they pray to and worship him before they will eat of the cakes made from the new millet. And even where the indwelling divinity of the first fruits is not expressly affirmed, it appears to be implied both by the solemn preparations made for eating them and by the danger supposed to be incurred by persons who venture to partake of them without observing the prescribed ritual. In all such cases, accordingly, we may not improperly describe the eating of the new fruits as a sacrament or communion with a deity, or at all events with a powerful spirit.
Among the usages which point to this conclusion are the custom of employing either new or specially reserved vessels to hold the new fruits, and the practice of purifying the persons of the communicants before it is lawful to engage in the solemn act of communion with the divinity. Of all the modes of purification adopted on these occasions none perhaps brings out the sacramental virtue of the rite so clearly as the Creek and Seminole practice of taking a purgative before swallowing the new corn. The intention is thereby to prevent the sacred food from being polluted by contact with common food in the stomach of the eater. For the same reason Catholics partake of the Eucharist fasting; and among the pastoral Masai of Eastern Africa the young warriors, who live on meat and milk exclusively, are obliged to eat nothing but milk for so many days and then nothing but meat for so many more, and before they pass from the one food to the other they must make sure that none of the old food remains in their stomachs; this they do by swallowing a very powerful purgative and emetic.