Part 3 (1/2)

The ceremonies last for at least one month.” During this period of seclusion, drumming and songs are kept up within the mother's hut by the village women, and no male, except, it is said, the father of twins, is allowed to enter. The directress of the rites and the older women instruct the young girl as to the elementary facts of life, the duties of marriage, and the rules of conduct, decorum, and hospitality to be observed by a married woman. Amongst other things the damsel must submit to a series of tests such as leaping over fences, thrusting her head into a collar made of thorns, and so on. The lessons which she receives are ill.u.s.trated by mud figures of animals and of the common objects of domestic life. Moreover, the directress of studies embellishes the walls of the hut with rude pictures, each with its special significance and song, which must be understood and learned by the girl.[72] In the foregoing account the rule that a damsel at p.u.b.erty may neither see the sun nor touch the ground seems implied by the statement that on the first discovery of her condition she hides in long gra.s.s and is carried home after sunset on the back of an old woman.

[Seclusion of girls at p.u.b.erty among the tribes of British Central Africa.]

Among the Nyanja-speaking tribes of Central Angoniland, in British Central Africa, when a young girl finds that she has become a woman, she stands silent by the pathway leading to the village, her face wrapt in her calico. An old woman, finding her there, takes her off to a stream to bathe; after that the girl is secluded for six days in the old woman's hut. She eats her porridge out of an old basket and her relish, in which no salt is put, from a potsherd. The basket is afterwards thrown away. On the seventh day the aged matrons gather together, go with the girl to a stream, and throw her into the water. In returning they sing songs, and the old woman, who directs the proceedings, carries the maiden on her back. Then they spread a mat and fetch her husband and set the two down on the mat and shave his head. When it is dark, the old women escort the girl to her husband's hut. There the _ndiwo_ relish is cooking on the fire. During the night the woman rises and puts some salt in the pot. Next morning, before dawn, while all is dark and the villagers have not yet opened their doors, the young married woman goes off and gives some of the relish to her mother and to the old woman who was mistress of the ceremony. This relish she sets down at the doors of their houses and goes away. And in the morning, when the sun has risen and all is light in the village, the two women open their doors, and there they find the relish with the salt in it; and they take of it and rub it on their feet and under their arm-pits; and if there are little children in the house, they eat of it. And if the young wife has a kinsman who is absent from the village, some of the relish is put on a splinter of bamboo and kept against his return, that when he comes he, too, may rub his feet with it. But if the woman finds that her husband is impotent, she does not rise betimes and go out in the dark to lay the relish at the doors of her mother and the old woman. And in the morning, when the sun is up and all the village is light, the old women open their doors, and see no relish there, and they know what has happened, and so they go wilily to work. For they persuade the husband to consult the diviner that he may discover how to cure his impotence; and while he is closeted with the wizard, they fetch another man, who finishes the ceremony with the young wife, in order that the relish may be given out and that people may rub their feet with it. But if it happens that when a girl comes to maturity she is not yet betrothed to any man, and therefore has no husband to go to, the matrons tell her that she must go to a lover instead. And this is the custom which they call _chigango_.

So in the evening she takes her cooking pot and relish and hies away to the quarters of the young bachelors, and they very civilly sleep somewhere else that night. And in the morning the girl goes back to the _kuka_ hut.[73]

[Abstinence from salt a.s.sociated with a rule of chast.i.ty in many tribes.]

From the foregoing account it appears that among these tribes no sooner has a girl attained to womanhood than she is expected and indeed required to give proof of her newly acquired powers by cohabiting with a man, whether her husband or another. And the abstinence from salt during the girl's seclusion is all the more remarkable because as soon as the seclusion is over she has to use salt for a particular purpose, to which the people evidently attach very great importance, since in the event of her husband proving impotent she is even compelled, apparently, to commit adultery in order that the salted relish may be given out as usual. In this connexion it deserves to be noted that among the Wagogo of German East Africa women at their monthly periods may not sleep with their husbands and may not put salt in food.[74] A similar rule is observed by the Nyanja-speaking tribes of Central Angoniland, with whose p.u.b.erty customs we are here concerned. Among them, we are told, ”some superst.i.tion exists with regard to the use of salt. A woman during her monthly sickness must on no account put salt into any food she is cooking, lest she give her husband or children a disease called _tsempo_ (_chitsoko soko_) but calls a child to put it in, or, as the song goes, '_Natira nichere ni bondo chif.u.kwa n'kupanda mwana_' and pours in the salt by placing it on her knee, because there is no child handy. Should a party of villagers have gone to make salt, all s.e.xual intercourse is forbidden among the people of the village, until the people who have gone to make the salt (from gra.s.s) return. When they do come back, they must make their entry into the village at night, and no one must see them. Then one of the elders of the village sleeps with his wife. She then cooks some relish, into which she puts some of the salt. This relish is handed round to the people who went to make the salt, who rub it on their feet and under their armpits.”[75] Hence it would seem that in the mind of these people abstinence from salt is somehow a.s.sociated with the idea of chast.i.ty. The same a.s.sociation meets us in the customs of many peoples in various parts of the world. For example, ancient Hindoo ritual prescribed that for three nights after a husband had brought his bride home, the two should sleep on the ground, remain chaste, and eat no salt.[76] Among the Baganda, when a man was making a net, he had to refrain from eating salt and meat and from living with his wife; these restrictions he observed until the net took its first catch of fish. Similarly, so long as a fisherman's nets or traps were in the water, he must live apart from his wife, and neither he nor she nor their children might eat salt or meat.[77] Evidence of the same sort could be multiplied,[78] but without going into it further we may say that for some reason which is not obvious to us primitive man connects salt with the intercourse of the s.e.xes and therefore forbids the use of that condiment in a variety of circ.u.mstances in which he deems continence necessary or desirable. As there is nothing which the savage regards as a greater bar between the s.e.xes than the state of menstruation, he naturally prohibits the use of salt to women and girls at their monthly periods.

[Seclusion of girls at p.u.b.erty among the tribes about Lake Nya.s.sa and on the Zambesi.]

With the Awa-nkonde, a tribe at the northern end of Lake Nya.s.sa, it is a rule that after her first menstruation a girl must be kept apart, with a few companions of her own s.e.x, in a darkened house. The floor is covered with dry banana leaves, but no fire may be lit in the house, which is called ”the house of the Awasungu,” that is, ”of maidens who have no hearts.”[79] When a girl reaches p.u.b.erty, the Wafiomi of Eastern Africa hold a festival at which they make a noise with a peculiar kind of rattle. After that the girl remains for a year in the large common hut (_tembe_), where she occupies a special compartment screened off from the men's quarters. She may not cut her hair or touch food, but is fed by other women. At night, however, she quits the hut and dances with young men.[80] Among the Barotse or Marotse of the upper Zambesi, ”when a girl arrives at the age of p.u.b.erty she is sent into the fields, where a hut is constructed far from the village. There, with two or three companions, she spends a month, returning home late and starting before dawn in order not to be seen by the men. The women of the village visit her, bringing food and honey, and singing and dancing to amuse her. At the end of a month her husband comes and fetches her. It is only after this ceremony that women have the right to smear themselves with ochre.”[81] We may suspect that the chief reason why the girl during her seclusion may visit her home only by night is a fear, not so much lest she should be seen by men, as that she might be seen by the sun. Among the Wafiomi, as we have just learned, the young woman in similar circ.u.mstances is even free to dance with men, provided always that the dance is danced at night. The ceremonies among the Barotse or Marotse are somewhat more elaborate for a girl of the royal family. She is shut up for three months in a place which is kept secret from the public; only the women of her family know where it is. There she sits alone in the darkness of the hut, waited on by female slaves, who are strictly forbidden to speak and may communicate with her and with each other only by signs. During all this time, though she does nothing, she eats much, and when at last she comes forth, her appearance is quite changed, so fat has she grown. She is then led by night to the river and bathed in presence of all the women of the village. Next day she flaunts before the public in her gayest attire, her head bedecked with ornaments and her face mottled with red paint. So everybody knows what has happened.[82]

[Seclusion of girls at p.u.b.erty among the Thonga on Delagoa Bay.]

Among the northern clans of the Thonga tribe, in South-Eastern Africa, about Delagoa Bay, when a girl thinks that the time of her nubility is near, she chooses an adoptive mother, perhaps in a neighbouring village.

When the symptoms appear, she flies away from her own village and repairs to that of her adopted mother ”to weep near her.” After that she is secluded with several other girls in the same condition for a month.

They are shut up in a hut, and whenever they come outside they must wear a dirty greasy cloth over their faces as a veil. Every morning they are led to a pool and plunged in the water up to their necks. Initiated girls or women accompany them, singing obscene songs and driving away with sticks any man who meets them; for no man may see a girl during this time of seclusion. If he saw her, it is said that he would be struck blind. On their return from the river, the girls are again imprisoned in the hut, where they remain wet and s.h.i.+vering, for they may not go near the fire to warm themselves. During their seclusion they listen to lascivious songs sung by grown women and are instructed in s.e.xual matters. At the end of the month the adoptive mother brings the girl home to her true mother and presents her with a pot of beer.[83]

[Seclusion of girls at p.u.b.erty among the Caffre tribes of South Africa.]

Among the Caffre tribes of South Africa the period of a girl's seclusion at p.u.b.erty varies with the rank of her father. If he is a rich man, it may last twelve days; if he is a chief, it may last twenty-four days.[84] And when it is over, the girl rubs herself over with red earth, and strews finely powdered red earth on the ground, before she leaves the hut where she has been shut up. Finally, though she was forbidden to drink milk all the days of her separation, she washes out her mouth with milk, and is from that moment regarded as a full-grown woman.[85] Afterwards, in the dusk of the evening, she carries away all the objects with which she came into contact in the hut during her seclusion and buries them secretly in a sequestered spot.[86] When the girl is a chief's daughter the ceremonies at her liberation from the hut are more elaborate than usual. She is led forth from the hut by a son of her father's councillor, who, wearing the wings of a blue crane, the badge of bravery, on his head, escorts her to the cattle kraal, where cows are slaughtered and dancing takes place. Large skins full of milk are sent to the spot from neighbouring villages; and after the dances are over the girl drinks milk for the first time since the day she entered into retreat. But the first mouthful is drunk by the girl's aunt or other female relative who had charge of her during her seclusion; and a little of it is poured on the fire-place.[87] Amongst the Zulus, when the girl was a princess royal, the end of her time of separation was celebrated by a sort of saturnalia: law and order were for the time being in abeyance: every man, woman, and child might appropriate any article of property: the king abstained from interfering; and if during this reign of misrule he was robbed of anything he valued he could only recover it by paying a fine.[88] Among the Basutos, when girls at p.u.b.erty are bathed as usual by the matrons in a river, they are hidden separately in the turns and bends of the stream, and told to cover their heads, as they will be visited by a large serpent. Their limbs are then plastered with clay, little masks of straw are put on their faces, and thus arrayed they daily follow each other in procession, singing melancholy airs, to the fields, there to learn the labours of husbandry in which a great part of their adult life will be pa.s.sed.[89] We may suppose, though we are not told, that the straw masks which they wear in these processions are intended to hide their faces from the gaze of men and the rays of the sun.

[Seclusion of girls at p.u.b.erty in the Lower Congo.]

Among the tribes in the lower valley of the Congo, such as the Bavili, when a girl arrives at p.u.b.erty, she has to pa.s.s two or three months in seclusion in a small hut built for the purpose. The hair of her head is shaved off, and every day the whole of her body is smeared with a red paint (_takulla_) made from a powdered wood mixed with water. Some of her companions reside in the hut with her and prepare the paint for her use. A woman is appointed to take charge of the hut and to keep off intruders. At the end of her confinement she is taken to water by the women of her family and bathed; the paint is rubbed off her body, her arms and legs are loaded with bra.s.s rings, and she is led in solemn procession under an umbrella to her husband's house. If these ceremonies were not performed, the people believe that the girl would be barren or would give birth to monsters, that the rain would cease to fall, the earth to bear fruit, and the fis.h.i.+ng to be successful.[90] Such serious importance do these savages ascribe to the performance of rites which to us seem so childish.

-- 2. _Seclusion of Girls at p.u.b.erty in New Ireland, New Guinea, and Indonesia_

[Seclusion of girls at p.u.b.erty in New Ireland.]

In New Ireland girls are confined for four or five years in small cages, being kept in the dark and not allowed to set foot on the ground. The custom has been thus described by an eye-witness. ”I heard from a teacher about some strange custom connected with some of the young girls here, so I asked the chief to take me to the house where they were. The house was about twenty-five feet in length, and stood in a reed and bamboo enclosure, across the entrance to which a bundle of dried gra.s.s was suspended to show that it was strictly '_tabu_.' Inside the house were three conical structures about seven or eight feet in height, and about ten or twelve feet in circ.u.mference at the bottom, and for about four feet from the ground, at which point they tapered off to a point at the top. These cages were made of the broad leaves of the panda.n.u.s-tree, sewn quite close together so that no light and little or no air could enter. On one side of each is an opening which is closed by a double door of plaited cocoa-nut tree and panda.n.u.s-tree leaves. About three feet from the ground there is a stage of bamboos which forms the floor.

In each of these cages we were told there was a young woman confined, each of whom had to remain for at least four or five years, without ever being allowed to go outside the house. I could scarcely credit the story when I heard it; the whole thing seemed too horrible to be true. I spoke to the chief, and told him that I wished to see the inside of the cages, and also to see the girls that I might make them a present of a few beads. He told me that it was '_tabu_,' forbidden for any men but their own relations to look at them; but I suppose the promised beads acted as an inducement, and so he sent away for some old lady who had charge, and who alone is allowed to open the doors. While we were waiting we could hear the girls talking to the chief in a querulous way as if objecting to something or expressing their fears. The old woman came at length and certainly she did not seem a very pleasant jailor or guardian; nor did she seem to favour the request of the chief to allow us to see the girls, as she regarded us with anything but pleasant looks. However, she had to undo the door when the chief told her to do so, and then the girls peeped out at us, and, when told to do so, they held out their hands for the beads. I, however, purposely sat at some distance away and merely held out the beads to them, as I wished to draw them quite outside, that I might inspect the inside of the cages. This desire of mine gave rise to another difficulty, as these girls were not allowed to put their feet to the ground all the time they were confined in these places. However, they wished to get the beads, and so the old lady had to go outside and collect a lot of pieces of wood and bamboo, which she placed on the ground, and then going to one of the girls, she helped her down and held her hand as she stepped from one piece of wood to another until she came near enough to get the beads I held out to her. I then went to inspect the inside of the cage out of which she had come, but could scarcely put my head inside of it, the atmosphere was so hot and stifling. It was clean and contained nothing but a few short lengths of bamboo for holding water. There was only room for the girl to sit or lie down in a crouched position on the bamboo platform, and when the doors are shut it must be nearly or quite dark inside. The girls are never allowed to come out except once a day to bathe in a dish or wooden bowl placed close to each cage. They say that they perspire profusely. They are placed in these stifling cages when quite young, and must remain there until they are young women, when they are taken out and have each a great marriage feast provided for them. One of them was about fourteen or fifteen years old, and the chief told us that she had been there for five years, but would soon be taken out now. The other two were about eight and ten years old, and they have to stay there for several years longer.”[91] A more recent observer has described the custom as it is observed on the western coast of New Ireland. He says: ”A _buck_ is the name of a little house, not larger than an ordinary hen-coop, in which a little girl is shut up, sometimes for weeks only, and at other times for months.... Briefly stated, the custom is this. Girls, on attaining p.u.b.erty or betrothal, are enclosed in one of these little coops for a considerable time. They must remain there night and day. We saw two of these girls in two coops; the girls were not more than ten years old, still they were lying in a doubled-up position, as their little houses would not admit of them lying in any other way. These two coops were inside a large house; but the chief, in consideration of a present of a couple of tomahawks, ordered the ends to be torn out of the house to admit the light, so that we might photograph the _buck_. The occupant was allowed to put her face through an opening to be photographed, in consideration of another present.”[92] As a consequence of their long enforced idleness in the shade the girls grow fat and their dusky complexion bleaches to a more pallid hue. Both their corpulence and their pallor are regarded as beauties.[93]

[Seclusion of girls at p.u.b.erty in New Guinea, Borneo, Ceram and Yap.]

In Kabadi, a district of British New Guinea, ”daughters of chiefs, when they are about twelve or thirteen years of age, are kept indoors for two or three years, never being allowed, under any pretence, to descend from the house, and the house is so shaded that the sun cannot s.h.i.+ne on them.”[94] Among the Yabim and Bukaua, two neighbouring and kindred tribes on the coast of German New Guinea, a girl at p.u.b.erty is secluded for some five or six weeks in an inner part of the house; but she may not sit on the floor, lest her uncleanness should cleave to it, so a log of wood is placed for her to squat on. Moreover, she may not touch the ground with her feet; hence if she is obliged to quit the house for a short time, she is m.u.f.fled up in mats and walks on two halves of a coconut sh.e.l.l, which are fastened like sandals to her feet by creeping plants. During her seclusion she is in charge of her aunts or other female relatives. At the end of the time she bathes, her person is loaded with ornaments, her face is grotesquely painted with red stripes on a white ground, and thus adorned she is brought forth in public to be admired by everybody. She is now marriageable.[95] Among the Ot Danoms of Borneo girls at the age of eight or ten years are shut up in a little room or cell of the house, and cut off from all intercourse with the world for a long time. The cell, like the rest of the house, is raised on piles above the ground, and is lit by a single small window opening on a lonely place, so that the girl is in almost total darkness. She may not leave the room on any pretext whatever, not even for the most necessary purposes. None of her family may see her all the time she is shut up, but a single slave woman is appointed to wait on her. During her lonely confinement, which often lasts seven years, the girl occupies herself in weaving mats or with other handiwork. Her bodily growth is stunted by the long want of exercise, and when, on attaining womanhood, she is brought out, her complexion is pale and wax-like. She is now shewn the sun, the earth, the water, the trees, and the flowers, as if she were newly born. Then a great feast is made, a slave is killed, and the girl is smeared with his blood.[96] In Ceram girls at p.u.b.erty were formerly shut up by themselves in a hut which was kept dark.[97] In Yap, one of the Caroline Islands, should a girl be overtaken by her first menstruation on the public road, she may not sit down on the earth, but must beg for a coco-nut sh.e.l.l to put under her. She is shut up for several days in a small hut at a distance from her parents' house, and afterwards she is bound to sleep for a hundred days in one of the special houses which are provided for the use of menstruous women.[98]

-- 3. _Seclusion of Girls at p.u.b.erty in the Torres Straits Islands and Northern Australia_

[Seclusion of girls at p.u.b.erty in Mabuiag, Torres Straits.]

In the island of Mabuiag, Torres Straits, when the signs of p.u.b.erty appear on a girl, a circle of bushes is made in a dark corner of the house. Here, decked with shoulder-belts, armlets, leglets just below the knees, and anklets, wearing a chaplet on her head, and sh.e.l.l ornaments in her ears, on her chest, and on her back, she squats in the midst of the bushes, which are piled so high round about her that only her head is visible. In this state of seclusion she must remain for three months.

All this time the sun may not s.h.i.+ne upon her, but at night she is allowed to slip out of the hut, and the bushes that hedge her in are then changed. She may not feed herself or handle food, but is fed by one or two old women, her maternal aunts, who are especially appointed to look after her. One of these women cooks food for her at a special fire in the forest. The girl is forbidden to eat turtle or turtle eggs during the season when the turtles are breeding; but no vegetable food is refused her. No man, not even her own father, may come into the house while her seclusion lasts; for if her father saw her at this time he would certainly have bad luck in his fis.h.i.+ng, and would probably smash his canoe the very next time he went out in it. At the end of the three months she is carried down to a fresh-water creek by her attendants, hanging on to their shoulders in such a way that her feet do not touch the ground, while the women of the tribe form a ring round her, and thus escort her to the beach. Arrived at the sh.o.r.e, she is stripped of her ornaments, and the bearers stagger with her into the creek, where they immerse her, and all the other women join in splas.h.i.+ng water over both the girl and her bearers. When they come out of the water one of the two attendants makes a heap of gra.s.s for her charge to squat upon. The other runs to the reef, catches a small crab, tears off its claws, and hastens back with them to the creek. Here in the meantime a fire has been kindled, and the claws are roasted at it. The girl is then fed by her attendants with the roasted claws. After that she is freshly decorated, and the whole party marches back to the village in a single rank, the girl walking in the centre between her two old aunts, who hold her by the wrists. The husbands of her aunts now receive her and lead her into the house of one of them, where all partake of food, and the girl is allowed once more to feed herself in the usual manner. A dance follows, in which the girl takes a prominent part, dancing between the husbands of the two aunts who had charge of her in her retirement.[99]

[Seclusion of girls at p.u.b.erty in Northern Australia.]

Among the Yaraikanna tribe of Cape York Peninsula, in Northern Queensland, a girl at p.u.b.erty is said to live by herself for a month or six weeks; no man may see her, though any woman may. She stays in a hut or shelter specially made for her, on the floor of which she lies supine. She may not see the sun, and towards sunset she must keep her eyes shut until the sun has gone down, otherwise it is thought that her nose will be diseased. During her seclusion she may eat nothing that lives in salt water, or a snake would kill her. An old woman waits upon her and supplies her with roots, yams, and water.[100] Some tribes are wont to bury their girls at such seasons more or less deeply in the ground, perhaps in order to hide them from the light of the sun. Thus the Larrakeeyah tribe in the northern territory of South Australia used to cover a girl up with dirt for three days at her first monthly period.[101] In similar circ.u.mstances the Otati tribe, on the east coast of the Cape York Peninsula, make an excavation in the ground, where the girl squats. A bower is then built over the hole, and sand is thrown on the young woman till she is covered up to the hips. In this condition she remains for the first day, but comes out at night. So long as the period lasts, she stays in the bower during the day-time, but is not again covered with sand. Afterwards her body is painted red and white from the head to the hips, and she returns to the camp, where she squats first on the right side, then on the left side, and then on the lap of her future husband, who has been previously selected for her.[102] Among the natives of the Pennefather River, in the Cape York Peninsula, Queensland, when a girl menstruates for the first time, her mother takes her away from the camp to some secluded spot, where she digs a circular hole in the sandy soil under the shade of a tree. In this hole the girl squats with crossed legs and is covered with sand from the waist downwards. A digging-stick is planted firmly in the sand on each side of her, and the place is surrounded by a fence of bushes except in front, where her mother kindles a fire. Here the girl stays all day, sitting with her arms crossed and the palms of her hands resting on the sand.

She may not move her arms except to take food from her mother or to scratch herself; and in scratching herself she may not touch herself with her own hands, but must use for the purpose a splinter of wood, which, when it is not in use, is stuck in her hair. She may speak to n.o.body but her mother; indeed n.o.body else would think of coming near her. At evening she lays hold of the two digging-sticks and by their help frees herself from the superinc.u.mbent weight of sand and returns to the camp. Next morning she is again buried in the sand under the shade of the tree and remains there again till evening. This she does daily for five days. On her return at evening on the fifth day her mother decorates her with a waist-band, a forehead-band, and a necklet of pearl-sh.e.l.l, ties green parrot feathers round her arms and wrists and across her chest, and smears her body, back and front, from the waist upwards with blotches of red, white, and yellow paint. She has in like manner to be buried in the sand at her second and third menstruations, but at the fourth she is allowed to remain in camp, only signifying her condition by wearing a basket of empty sh.e.l.ls on her back.[103] Among the Kia blacks of the Prosperine River, on the east coast of Queensland, a girl at p.u.b.erty has to sit or lie down in a shallow pit away from the camp; a rough hut of bushes is erected over her to protect her from the inclemency of the weather. There she stays for about a week, waited on by her mother and sister, the only persons to whom she may speak. She is allowed to drink water, but may not touch it with her hands; and she may scratch herself a little with a mussel-sh.e.l.l. This seclusion is repeated at her second and third monthly periods, but when the third is over she is brought to her husband bedecked with savage finery. Eagle-hawk or c.o.c.katoo feathers are stuck in her hair: a sh.e.l.l hangs over her forehead: gra.s.s bugles encircle her neck and an ap.r.o.n of opossum skin her waist: strings are tied to her arms and wrists; and her whole body is mottled with patterns drawn in red, white, and yellow pigments and charcoal.[104]