Stirring scenes in savage lands : $b An account of the manners, customs, habits and recreations, peaceful and warlike, of the uncivilised worldGreenwood, James
History
Stirring scenes in savage lands : $b An account of the manners, customs, habits and recreations, peaceful and warlike, of the uncivilised world
Greenwood, James
Anthropology
But the savage, while he acknowledges the mysterious influence,
has not the least notion as to its origin. To his hazy mind the
word “incomprehensible” is synonymous with “evil,” and the most
incomprehensible thing to him, and consequently the most evil, is
death. With us it is anxiety as to hereafter that makes death terrible;
with the savage death is detestable only as a gravedigger, a malicious
spirit who snatches him away from the world--where his children and
his wives are, and where tobacco grows, and palm-trees yield good
wine,--who snatches him away from all these good things and every
other, and shuts him in the dark damp earth to decay like a rotten
branch.
Death therefore is, in his eyes, the king of evil, and all minor
evils agents of the king, and working with but one aim though with
seeming indirectness. This it is that makes the savage a miserable
wretch--despite nature’s great bounty in supplying him with food
without reaping or sowing, and so “tempering the wind” that the shelter
of the boughs makes him a house that is warm enough, and the leaves of
the trees such raiment as he requires. Through his constant suspicion
he is like a man with a hundred jars of honey, of the same pattern and
filled the same, but one--he knows not which--is poisoned. Taste he
must or perish of hunger, but taste he may and perish of poison; and
so, quaking all the time, he picks a little and a little, suspecting
this jar because it is so very sweet, and that because it has a
twang of acid, and so goes on diminishing his ninety-nine chances of
appeasing his hunger and living, to level odds, that he will escape
both hunger and poison and die of fright. Death is the savage’s
poisoned honey-pot. He may meet it in the wind, in the rain; it may
even (why not? he has known such cases) come to him in a sunray. It
may meet him in the forest where he hunts for his daily bread! That
bird that just now flitted by so suddenly and with such a curious cry
may be an emissary of the king of evil, and now hastening to tell the
king that there is he--the victim--all alone and unprotected in the
forest, easy prey for the king if he comes at once! No more hunting for
that day though half-a-dozen empty bellies be the consequence; away
with spear and blow-gun, and welcome charms and fetiches to be counted
and kissed and caressed all the way home--aye, and for a long time
afterwards, for that very bird may still be perched a-top of the hut,
peeping in at a chink, and only waiting for the victim to close his
eyes to summon the grim king once more. In his tribulation he confides
the secret of his uneasiness to his wife, who with affectionate zeal
runs for the gree-gree-man, who, on hearing the case, shakes his head
so ominously, that though even the very leopard-skin that hangs before
the doorway be the price demanded for it, the most powerful charm the
gree-gree-man has to dispose of must be obtained.
Public-domain text, read in full here on John Shaqi.
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