Thus, to take examples, the Creek and kindred Indians of the United States compelled women at menstruation to live in separate huts at some distance from the village. There the women had to stay, at the risk of being surprised and cut off by enemies. It was thought a most horrid and dangerous pollution to go near the women at such times; and the danger extended to enemies who, if they slew the women, had to cleanse themselves from the pollution by means of certain sacred herbs and roots. The Stseelis Indians of British Columbia imagined that if a menstruous woman were to step over a bundle of arrows, the arrows would thereby be rendered useless and might even cause the death of their owner; and similarly that if she passed in front of a hunter who carried a gun, the weapon would never shoot straight again. Among the Chippeways and other Indians of the Hudson Bay Territory, menstruous women are excluded from the camp, and take up their abode in huts of branches. They wear long hoods, which effectually conceal the head and breast. They may not touch the household furniture nor any objects used by men; for their touch is supposed to defile them, so that their subsequent use would be followed by certain mischief or misfortune, such as disease or death. They must drink out of a swan's bone. They may not walk on the common paths nor cross the tracks of animals. They are never permitted to walk on the ice of rivers or lakes, or near the part where the men are hunting beaver, or where a fishing-net is set, for fear of averting their success. They are also prohibited at those times from partaking of the head of any animal, and even from walking in or crossing the track where the head of a deer, moose, beaver, and many other animals have lately been carried, either on a sledge or on the back. To be guilty of a violation of this custom is considered as of the greatest importance; because they firmly believe that it would be a means of preventing the hunter from having an equal success in his future excursions. So the Lapps forbid women at menstruation to walk on that part of the shore where the fishers are in the habit of setting out their fish; and the Esquimaux of Bering Strait believe that if hunters were to come near women in their courses they would catch no game. For a like reason the Carrier Indians will not suffer a menstruous woman to cross the tracks of animals; if need be, she is carried over them. They think that if she waded in a stream or a lake, the fish would die.
Amongst the civilised nations of Europe the superstitions which cluster round this mysterious aspect of woman's nature are not less extravagant than those which prevail among savages. In the oldest existing cyclopaediathe Natural History of Plinythe list of dangers apprehended from menstruation is longer than any furnished by mere barbarians. According to Pliny, the touch of a menstruous woman turned wine to vinegar, blighted crops, killed seedlings, blasted gardens, brought down the fruit from trees, dimmed mirrors, blunted razors, rusted iron and brass (especially at the waning of the moon), killed bees, or at least drove them from their hives, caused mares to miscarry, and so forth. Similarly, in various parts of Europe, it is still believed that if a woman in her courses enters a brewery the beer will turn sour; if she touches beer, wine, vinegar, or milk, it will go bad; if she makes jam, it will not keep; if she mounts a mare, it will miscarry; if she touches buds, they will wither; if she climbs a cherry tree, it will die. In Brunswick people think that if a menstruous woman assists at the killing of a pig, the pork will putrefy. In the Greek island of Calymnos a woman at such times may not go to the well to draw water, nor cross a running stream, nor enter the sea. Her presence in a boat is said to raise storms.
Thus the object of secluding women at menstruation is to neutralise the dangerous influences which are supposed to emanate from them at such times.
That the danger is believed to be especially great at the first menstruation appears from the unusual precautions taken to isolate girls at this crisis.
Two of these precautions have been illustrated above, namely, the rules that the girls may not touch the ground nor see the sun. The general effect of these rules is to keep her suspended, so to say, between heaven and earth.
Whether enveloped in her hammock and slung up to the roof, as in South America, or raised above the ground in a dark and narrow cage, as in New Ireland, she may be considered to be out of the way of doing mischief, since, being shut off both from the earth and from the sun, she can poison neither of these great sources of life by her deadly contagion. In short, she is rendered harmless by being, in electrical language, insulated. But the precautions thus taken to isolate or insulate the girl are dictated by a regard for her own safety as well as for the safety of others. For it is thought that she herself would suffer if she were to neglect the prescribed regimen. Thus Zulu girls, as we have seen, believe that they would shrivel to skeletons if the sun were to shine on them at puberty, and the Macusis imagine that, if a young woman were to transgress the rules, she would suffer from sores on various parts of her body. In short, the girl is viewed as charged with a powerful force which, if not kept within bounds, may prove destructive both to herself and to all with whom she comes in contact. To repress this force within the limits necessary for the safety of all concerned is the object of the taboos in question.
The same explanation applies to the observance of the same rules by divine kings and priests. The uncleanness, as it is called, of girls at puberty and the sanctity of holy men do not, to the primitive mind, differ materially from each other. They are only different manifestations of the same mysterious energy which, like energy in general, is in itself neither good nor bad, but becomes beneficent or maleficent according to its application. Accordingly, if, like girls at puberty, divine personages may neither touch the ground nor see the sun, the reason is, on the one hand, a fear lest their divinity might, at contact with earth or heaven, discharge itself with fatal violence on either; and, on the other hand, an apprehension that the divine being, thus drained of his ethereal virtue, might thereby be incapacitated for the future performance of those magical functions, upon the proper discharge of which the safety of the people and even of the world is believed to hang. Thus the rules in question fall under the head of the taboos which we examined in an earlier part of this book; they are intended to preserve the life of the divine person and with it the life of his subjects and worshippers. Nowhere, it is thought, can his precious yet dangerous life be at once so safe and so harmless as when it is neither in heaven nor in earth, but, as far as possible, suspended between the two.
