Tous les appartementsIn the
Tongan Islands, in Mariner’s time, the principal purpose
for which this was solemnly performed was to enquire if a
sick person would recover; prayer was made aloud to the
patron god of the family to direct the nut, which was then
spun, and its direction at rest indicated the intention of the
81god. On other occasions, when the coco-nut was merely
spun for amusement, no prayer was made, and no credit
given to the result. Here the serious and the sportive use
of this rudimentary teetotum are found together. In the
Samoan Islands, however, at a later date, the Rev. G.
Turner finds the practice passed into a different stage. Mr. Taylor, who points out this curiously neat
piece of ethnological evidence, records another case to the
present purpose.
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Before
entering here on some researches belonging to it, there will
be advantage in glancing at the views of older mythologists,
to show through what changes their study has at length
reached a condition in which it has a scientific value. So late as 1843, in Germany, when a new bridge was built
at Halle, a notion was abroad among the people that a child
was wanted to be built into the foundation. These ideas of
church or wall or bridge wanting human blood or an immured
victim to make the foundation steadfast, are not only
widespread in European folk-lore, but local chronicle or tradition
asserts them as matter of historical fact in district
after district. Thus, when the broken dam of the Nogat
had to be repaired in 1463, the peasants, on the advice to
throw in a living man, are said to have made a beggar drunk
and buried him there. Thuringian legend declares that to
make the castle of Liebenstein fast and impregnable, a child
was bought for hard money of its mother and walled in. Thus Italian legend tells of the bridge of Arta, that
fell in and fell in till they walled in the master-builder’s
wife, and she spoke her dying curse that the bridge should
tremble like a flower-stalk henceforth.
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This hypothetical primitive condition corresponds
in a considerable degree to that of modern savage
tribes, who, in spite of their difference and distance, have
in common certain elements of civilization, which seem
remains of an early state of the human race at large. If
this hypothesis be true, then, notwithstanding the continual
interference of degeneration, the main tendency of
culture from primæval up to modern times has been from
savagery towards civilization. On the problem of this relation
of savage to civilized life, almost every one of the
thousands of facts discussed in the succeeding chapters has
its direct bearing. Survival in Culture, placing all along
the course of advancing civilization way-marks full of meaning
to those who can decipher their signs, even now sets up
in our midst primæval monuments of barbaric thought and
life. Its investigation tells strongly in favour of the view
that the European may find among the Greenlanders or
Maoris many a trait for reconstructing the picture of his
own primitive ancestors. Next comes the problem of the
Origin of Language.
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P. 1073; Borrow, ‘Lavengro,’ vol. ‘write the lil of him whose
dook gallops down that hill every night,’ see vol. Kölle, ‘Vei Gr.’ p. 229; Strabo, i.
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Casalis, ‘Basutos,’ p. 234. Bacon, ‘Novum Organum.’ The original story is that of Diagoras; see
Cicero, ‘De Natura Deorum,’ iii. The cases in which a sneeze is interpreted under special conditions, as
with reference to right and left, early morning, &c. (see Plutarch, De
Genio Socratis, &c.), are not considered here, as they belong to ordinary
omen-divination. Fynes Moryson, ‘Itinerary;’ London, 1617, part iii. Evans in ‘Archæologia,’ vol.
Shifted to fit a different moral, the allegory
remained in the later version of the tale, that the cask held
not curses but blessings; these were let go and lost to men
when the vessel was too curiously opened, while Hope alone
was left behind for comfort to the luckless human race.[594]
Yet the primitive nature of such legends underlies the
moral shape upon them. Zeus is no allegoric fiction, and
Prometheus, unless modern mythologists judge him very
wrongly, has a meaning far deeper than parable. Xenophon
tells after Prodikos the story of Herakles choosing between
the short and easy path of pleasure and the long and toilsome
path of virtue,[595] but though the mythic hero may thus
be made to figure in a moral apologue, an imagination so
little in keeping with his unethic nature jars upon the
reader’s mind. 285First and foremost among the causes which transfigure
into myths the facts of daily experience, is the belief in the
animation of all nature, rising at its highest pitch to personification.
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