Balder the Beautiful Part 5

[Traces of the seclusion of girls at p.u.b.erty in folk-tales. Danish story of the girl who might not see the sun.]

A superst.i.tion so widely diffused as this might be expected to leave traces in legends and folk-tales. And it has done so. In a Danish story we read of a princess who was fated to be carried off by a warlock if ever the sun shone on her before she had pa.s.sed her thirtieth year; so the king her father kept her shut up in the palace, and had all the windows on the east, south, and west sides blocked up, lest a sunbeam should fall on his darling child, and he should thus lose her for ever.

Only at evening, when the sun was down, might she walk for a little in the beautiful garden of the castle. In time a prince came a-wooing, followed by a train of gorgeous knights and squires on horses all ablaze with gold and silver. The king said the prince might have his daughter to wife on condition that he would not carry her away to his home till she was thirty years old but would live with her in the castle, where the windows looked out only to the north. The prince agreed, so married they were. The bride was only fifteen, and fifteen more long weary years must pa.s.s before she might step out of the gloomy donjon, breathe the fresh air, and see the sun. But she and her gallant young bridegroom loved each other and they were happy. Often they sat hand in hand at the window looking out to the north and talked of what they would do when they were free. Still it was a little dull to look out always at the same window and to see nothing but the castle woods, and the distant hills, and the clouds drifting silently over them. Well, one day it happened that all the people in the castle had gone away to a neighbouring castle to witness a tournament and other gaieties, and the two young folks were left as usual all alone at the window looking out to the north. They sat silent for a time gazing away to the hills. It was a grey sad day, the sky was overcast, and the weather seemed to draw to rain. At last the prince said, "There will be no sunshine to-day.

What if we were to drive over and join the rest at the tournament?" His young wife gladly consented, for she longed to see more of the world than those eternal green woods and those eternal blue hills, which were all she ever saw from the window. So the horses were put into the coach, and it rattled up to the door, and in they got and away they drove. At first all went well. The clouds hung low over the woods, the wind sighed in the trees, a drearier day you could hardly imagine. So they joined the rest at the other castle and took their seats to watch the jousting in the lists. So intent were they in watching the gay spectacle of the prancing steeds, the fluttering pennons, and the glittering armour of the knights, that they failed to mark the change, the fatal change, in the weather. For the wind was rising and had begun to disperse the clouds, and suddenly the sun broke through, and the glory of it fell like an aureole on the young wife, and at once she vanished away. No sooner did her husband miss her from his side than he, too, mysteriously disappeared. The tournament broke up in confusion, the bereft father hastened home, and shut himself up in the dark castle from which the light of life had departed. The green woods and the blue hills could still be seen from the window that looked to the north, but the young faces that had gazed out of it so wistfully were gone, as it seemed, for ever.[166]

[Tyrolese story of the girl who might not see the sun.]

A Tyrolese story tells how it was the doom of a lovely maiden with golden hair to be transported into the belly of a whale if ever a sunbeam fell on her. Hearing of the fame of her beauty the king of the country sent for her to be his bride, and her brother drove the fair damsel to the palace in a carefully closed coach, himself sitting on the box and handling the reins. On the way they overtook two hideous witches, who pretended they were weary and begged for a lift in the coach. At first the brother refused to take them in, but his tender-hearted sister entreated him to have compa.s.sion on the two poor footsore women; for you may easily imagine that she was not acquainted with their true character. So down he got rather surlily from the box, opened the coach door, and in the two witches stepped, laughing in their sleeves. But no sooner had the brother mounted the box and whipped up the horses, than one of the two wicked witches bored a hole in the closed coach. A sunbeam at once shot through the hole and fell on the fair damsel. So she vanished from the coach and was spirited away into the belly of a whale in the neighbouring sea. You can imagine the consternation of the king, when the coach door opened and instead of his blooming bride out bounced two hideous hags![167]

[Modern Greek stories of the maid who might not see the sun.]

In a modern Greek folk-tale the Fates predict that in her fifteenth year a princess must be careful not to let the sun shine on her, for if this were to happen she would be turned into a lizard.[168] In another modern Greek tale the Sun bestows a daughter upon a childless woman on condition of taking the child back to himself when she is twelve years old. So, when the child was twelve, the mother closed the doors and windows, and stopped up all the c.h.i.n.ks and crannies, to prevent the Sun from coming to fetch away her daughter. But she forgot to stop up the key-hole, and a sunbeam streamed through it and carried off the girl.[169] In a Sicilian story a seer foretells that a king will have a daughter who, in her fourteenth year, will conceive a child by the Sun.

So, when the child was born, the king shut her up in a lonely tower which had no window, lest a sunbeam should fall on her. When she was nearly fourteen years old, it happened that her parents sent her a piece of roasted kid, in which she found a sharp bone. With this bone she sc.r.a.ped a hole in the wall, and a sunbeam shot through the hole and got her with child.[170]

[The story of Danae and its parallel in a Kirghiz legend.]

The old Greek story of Danae, who was confined by her father in a subterranean chamber or a brazen tower, but impregnated by Zeus, who reached her in the shape of a shower of gold,[171] perhaps belongs to the same cla.s.s of tales. It has its counterpart in the legend which the Kirghiz of Siberia tell of their ancestry. A certain Khan had a fair daughter, whom he kept in a dark iron house, that no man might see her.

An old woman tended her; and when the girl was grown to maidenhood she asked the old woman, "Where do you go so often?" "My child," said the old dame, "there is a bright world. In that bright world your father and mother live, and all sorts of people live there. That is where I go."

The maiden said, "Good mother, I will tell n.o.body, but shew me that bright world." So the old woman took the girl out of the iron house. But when she saw the bright world, the girl tottered and fainted; and the eye of G.o.d fell upon her, and she conceived. Her angry father put her in a golden chest and sent her floating away (fairy gold can float in fairyland) over the wide sea.[172] The shower of gold in the Greek story, and the eye of G.o.d in the Kirghiz legend, probably stand for sunlight and the sun.

[Impregnation of women by the sun in legends.]

The idea that women may be impregnated by the sun is not uncommon in legends. Thus, for example, among the Indians of Guacheta in Colombia, it is said, a report once ran that the sun would impregnate one of their maidens, who should bear a child and yet remain a virgin. The chief had two daughters, and was very desirous that one of them should conceive in this miraculous manner. So every day he made them climb a hill to the east of his house in order to be touched by the first beams of the rising sun. His wishes were fulfilled, for one of the damsels conceived and after nine months gave birth to an emerald. So she wrapped it in cotton and placed it in her bosom, and in a few days it turned into a child, who received the name of Garanchacha and was universally recognized as a son of the sun.[173] Again, the Samoans tell of a woman named Mangamangai, who became pregnant by looking at the rising sun. Her son grew up and was named "Child of the Sun." At his marriage he applied to his mother for a dowry, but she bade him apply to his father, the sun, and told him how to go to him. So one morning he took a long vine and made a noose in it; then climbing up a tree he threw the noose over the sun and caught him fast. Thus arrested in his progress, the luminary asked him what he wanted, and being told by the young man that he wanted a present for his bride, the sun obligingly packed up a store of blessings in a basket, with which the youth descended to the earth.[174]

[Traces in marriage customs of the belief that women can be impregnated by the sun.]

Even in the marriage customs of various races we may perhaps detect traces of this belief that women can be impregnated by the sun. Thus amongst the Chaco Indians of South America a newly married couple used to sleep the first night on a mare's or bullock's skin with their heads towards the west, "for the marriage is not considered ratified till the rising sun shines on their feet the succeeding morning."[175] At old Hindoo marriages the first ceremony was the "Impregnation-rite"

(_Garbh[=a]dh[=a]na_); during the previous day the bride was made to look towards the sun or to be in some way exposed to its rays.[176]

Amongst the Turks of Siberia it was formerly the custom on the morning after the marriage to lead the young couple out of the hut to greet the rising sun. The same custom is said to be still practised in Iran and Central Asia under a belief that the beams of the rising sun are the surest means of impregnating the new bride.[177]

[Belief in the impregnation of women by the moon.]

And as some people think that women may be gotten with child by the sun, so others imagine that they can conceive by the moon. According to the Greenlanders the moon is a young man, and he "now and then comes down to give their wives a visit and caress them; for which reason no woman dare sleep lying upon her back, without she first spits upon her fingers and rubs her belly with it. For the same reason the young maids are afraid to stare long at the moon, imagining they may get a child by the bargain."[178] Similarly Breton peasants are reported to believe that women or girls who expose their persons to the moonlight may be impregnated by it and give birth to monsters.[179]

-- 8. _Reasons for the Seclusion of Girls at p.u.b.erty_

[The reason for the seclusion of women at p.u.b.erty is the dread of menstruous blood.]

The motive for the restraints so commonly imposed on girls at p.u.b.erty is the deeply engrained dread which primitive man universally entertains of menstruous blood. He fears it at all times but especially on its first appearance; hence the restrictions under which women lie at their first menstruation are usually more stringent than those which they have to observe at any subsequent recurrence of the mysterious flow. Some evidence of the fear and of the customs based on it has been cited in an earlier part of this work;[180] but as the terror, for it is nothing less, which the phenomenon periodically strikes into the mind of the savage has deeply influenced his life and inst.i.tutions, it may be well to ill.u.s.trate the subject with some further examples.

[Dread and seclusion of menstruous women among the aborigines of Australia.]

Thus in the Encounter Bay tribe of South Australia there is, or used to be, a "superst.i.tion which obliges a woman to separate herself from the camp at the time of her monthly illness, when, if a young man or boy should approach, she calls out, and he immediately makes a circuit to avoid her. If she is neglectful upon this point, she exposes herself to scolding, and sometimes to severe beating by her husband or nearest relation, because the boys are told from their infancy, that if they see the blood they will early become grey-headed, and their strength will fail prematurely."[181] And of the South Australian aborigines in general we read that there is a "custom requiring all boys and uninitiated young men to sleep at some distance from the huts of the adults, and to remove altogether away in the morning as soon as daylight dawns, and the natives begin to move about. This is to prevent their seeing the women, some of whom may be menstruating; and if looked upon by the young males, it is supposed that dire results will follow."[182]

And amongst these tribes women in their courses "are not allowed to eat fish of any kind, or to go near the water at all; it being one of their superst.i.tions, that if a female, in that state, goes near the water, no success can be expected by the men in fishing."[183] Similarly, among the natives of the Murray River, menstruous women "were not allowed to go near water for fear of frightening the fish. They were also not allowed to eat them, for the same reason. A woman during such periods would never cross the river in a canoe, or even fetch water for the camp. It was sufficient for her to say _Thama_, to ensure her husband getting the water himself."[184] The Dieri of Central Australia believe that if women at these times were to eat fish or bathe in a river, the fish would all die and the water would dry up. In this tribe a mark made with red ochre round a woman's mouth indicates that she has her courses; no one would offer fish to such a woman.[185] The Arunta of Central Australia forbid menstruous women to gather the _irriakura_ bulbs, which form a staple article of diet for both men and women. They believe that were a woman to break this rule, the supply of bulbs would fail.[186]

Among the aborigines of Victoria the wife at her monthly periods had to sleep on the opposite side of the fire from her husband; she might partake of n.o.body's food, and n.o.body would partake of hers, for people thought that if they ate or drank anything that had been touched by a woman in her courses, it would make them weak or ill. Unmarried girls and widows at such times had to paint their heads and the upper parts of their bodies red,[187] no doubt as a danger signal.

[Severe penalties inflicted for breaches of the custom of seclusion.]

In some Australian tribes the seclusion of menstruous women was even more rigid, and was enforced by severer penalties than a scolding or a beating. Thus with regard to certain tribes of New South Wales and Southern Queensland we are told that "during the monthly illness, the woman is not allowed to touch anything that men use, or even to walk on a path that any man frequents, on pain of death."[188] Again, "there is a regulation relating to camps in the Wakelbura tribe which forbids the women coming into the encampment by the same path as the men. Any violation of this rule would in a large camp be punished with death. The reason for this is the dread with which they regard the menstrual period of women. During such a time, a woman is kept entirely away from the camp, half a mile at least. A woman in such a condition has boughs of some tree of her totem tied round her loins, and is constantly watched and guarded, for it is thought that should any male be so unfortunate as to see a woman in such a condition, he would die. If such a woman were to let herself be seen by a man, she would probably be put to death.

When the woman has recovered, she is painted red and white, her head covered with feathers, and returns to the camp."[189]

[Dread and seclusion of menstruous women in the Torres Straits Islands, New Guinea, Galela, and Sumatra.]

In Muralug, one of the Torres Straits Islands, a menstruous woman may not eat anything that lives in the sea, else the natives believe that the fisheries would fail. Again, in Mabuiag, another of these islands, women who have their courses on them may not eat turtle flesh nor turtle eggs, probably for a similar reason. And during the season when the turtles are pairing the restrictions laid on such a woman are much severer. She may not even enter a house in which there is turtle flesh, nor approach a fire on which the flesh is cooking; she may not go near the sea and she should not walk on the beach below high-water mark. Nay, the infection extends to her husband, who may not himself harpoon or otherwise take an active part in catching turtle; however, he is permitted to form one of the crew on a turtling expedition, provided he takes the precaution of rubbing his armpits with certain leaves, to which no doubt a disinfectant virtue is ascribed.[190] Among the Kai of German New Guinea women at their monthly sickness must live in little huts built for them in the forest; they may not enter the cultivated fields, for if they did go to them, and the pigs were to taste of the blood, it would inspire the animals with an irresistible desire to go likewise into the fields, where they would commit great depredations on the growing crops. Hence the issue from women at these times is carefully buried to prevent the pigs from getting at it. And conversely, if the pigs often break into the fields, the blame is laid on the women who by the neglect of these elementary precautions have put temptation in the way of the swine.[191] In Galela, to the west of New Guinea, women at their monthly periods may not enter a tobacco-field, or the plants would be attacked by disease.[192] The Minangkabauers of Sumatra are persuaded that if a woman in her unclean state were to go near a rice-field, the crop would be spoiled.[193]

[Dread and seclusion of menstruous women among the tribes of South Africa.]

The Bushmen of South Africa think that, by a glance of a girl's eye at the time when she ought to be kept in strict retirement, men become fixed in whatever position they happen to occupy, with whatever they were holding in their hands, and are changed into trees that talk.[194]

Cattle-rearing tribes of South Africa hold that their cattle would die if the milk were drunk by a menstruous woman;[195] and they fear the same disaster if a drop of her blood were to fall on the ground and the oxen were to pa.s.s over it. To prevent such a calamity women in general, not menstruous women only, are forbidden to enter the cattle enclosure; and more than that, they may not use the ordinary paths in entering the village or in pa.s.sing from one hut to another. They are obliged to make circuitous tracks at the back of the huts in order to avoid the ground in the middle of the village where the cattle stand or lie down. These women's tracks may be seen at every Caffre village.[196]

[Dread and seclusion of menstruous women among the tribes of Central and East Africa.]

Similarly among the Bahima, a cattle-breeding tribe of Ankole, in Central Africa, no menstruous woman may drink milk, lest by so doing she should injure the cows; and she may not lie on her husband's bed, no doubt lest she should injure him. Indeed she is forbidden to lie on a bed at all and must sleep on the ground. Her diet is restricted to vegetables and beer.[197] Among the Baganda, in like manner, no menstruous woman might drink milk or come into contact with any milk-vessel;[198] and she might not touch anything that belonged to her husband, nor sit on his mat, nor cook his food. If she touched anything of his at such a time it was deemed equivalent to wishing him dead or to actually working magic for his destruction.[199] Were she to handle any article of his, he would surely fall ill; were she to handle his weapons, he would certainly be killed in the next battle. Even a woman who did not menstruate was believed by the Baganda to be a source of danger to her husband, indeed capable of killing him. Hence, before he went to war, he used to wound her slightly with his spear so as to draw blood; this was thought to ensure his safe return.[200] Apparently the notion was that if the wife did not lose blood in one way or another, her husband would be bled in war to make up for her deficiency; so by way of guarding against this undesirable event, he took care to relieve her of a little superfluous blood before he repaired to the field of honour. Further, the Baganda would not suffer a menstruous woman to visit a well; if she did so, they feared that the water would dry up, and that she herself would fall sick and die, unless she confessed her fault and the medicine-man made atonement for her.[201] Among the Akikuyu of British East Africa, if a new hut is built in a village and the wife chances to menstruate in it on the day she lights the first fire there, the hut must be broken down and demolished the very next day. The woman may on no account sleep a second night in it; there is a curse (_thahu_) both on her and on it.[202] In the Suk tribe of British East Africa warriors may not eat anything that has been touched by menstruous women. If they did so, it is believed that they would lose their virility; "in the rain they will shiver and in the heat they will faint." Suk men and women take their meals apart, because the men fear that one or more of the women may be menstruating.[203] The Anyanja of British Central Africa, at the southern end of Lake Nya.s.sa, think that a man who should sleep with a woman in her courses would fall sick and die, unless some remedy were applied in time. And with them it is a rule that at such times a woman should not put any salt into the food she is cooking, otherwise the people who partook of the food salted by her would suffer from a certain disease called _tsempo_; hence to obviate the danger she calls a child to put the salt into the dish.[204]

[Dread and seclusion of menstruous women among the tribes of West Africa.]

Among the Hos, a tribe of Ewe negroes of Togoland in West Africa, so long as a wife has her monthly sickness she may not cook for her husband, nor lie on his bed, nor sit on his stool; an infraction of these rules would a.s.suredly, it is believed, cause her husband to die.

If her husband is a priest, or a magician, or a chief, she may not pa.s.s the days of her uncleanness in the house, but must go elsewhere till she is clean.[205] Among the Ewe negroes of this region each village has its huts where women who have their courses on them must spend their time secluded from intercourse with other people. Sometimes these huts stand by themselves in public places; sometimes they are mere shelters built either at the back or front of the ordinary dwelling-houses. A woman is punishable if she does not pa.s.s the time of her monthly sickness in one of these huts or shelters provided for her use. Thus, if she shews herself in her own house or even in the yard of the house, she may be fined a sheep, which is killed, its flesh divided among the people, and its blood poured on the image of the chief G.o.d as a sin-offering to expiate her offence. She is also forbidden to go to the place where the villagers draw water, and if she breaks the rule, she must give a goat to be killed; its flesh is distributed, and its blood, diluted with water and mixed with herbs, is sprinkled on the watering-place and on the paths leading to it. Were any woman to disregard these salutary precautions, the chief fetish-man in the village would fall sick and die, which would be an irreparable loss to society.[206]

[Powerful influence ascribed to menstruous blood in Arab legend.]

The miraculous virtue ascribed to menstruous blood is well ill.u.s.trated in a story told by the Arab chronicler Tabari. He relates how Sapor, king of Persia, besieged the strong city of Atrae, in the desert of Mesopotamia, for several years without being able to take it. But the king of the city, whose name was Daizan, had a daughter, and when it was with her after the manner of women she went forth from the city and dwelt for a time in the suburb, for such was the custom of the place.

Now it fell out that, while she tarried there, Sapor saw her and loved her, and she loved him; for he was a handsome man and she a lovely maid.

And she said to him, "What will you give me if I shew you how you may destroy the walls of this city and slay my father?" And he said to her, "I will give you what you will, and I will exalt you above my other wives, and will set you nearer to me than them all." Then she said to him, "Take a greenish dove with a ring about its neck, and write something on its foot with the menstruous blood of a blue-eyed maid; then let the bird loose, and it will perch on the walls of the city, and they will fall down." For that, says the Arab historian, was the talisman of the city, which could not be destroyed in any other way. And Sapor did as she bade him, and the city fell down in a heap, and he stormed it and slew Daizan on the spot.[207]

[Dread and seclusion of menstruous women among the Jews and in Syria.]

According to the Talmud, if a woman at the beginning of her period pa.s.ses between two men, she thereby kills one of them; if she pa.s.ses between them towards the end of her period, she only causes them to quarrel violently.[208] Maimonides tells us that down to his time it was a common custom in the East to keep women at their periods in a separate house and to burn everything on which they had trodden; a man who spoke with such a woman or who was merely exposed to the same wind that blew over her, became thereby unclean.[209] Peasants of the Lebanon think that menstruous women are the cause of many misfortunes; their shadow causes flowers to wither and trees to perish, it even arrests the movements of serpents; if one of them mounts a horse, the animal might die or at least be disabled for a long time.[210] In Syria to this day a woman who has her courses on her may neither salt nor pickle, for the people think that whatever she pickled or salted would not keep.[211]

The Toaripi of New Guinea, doubtless for a similar reason, will not allow women at such times to cook.[212]

[Dread and seclusion of menstruous women in India.]

The Bhuiyars, a Dravidian tribe of South Mirzapur, are said to feel an intense dread of menstrual pollution. Every house has two doors, one of which is used only by women in this condition. During her impurity the wife is fed by her husband apart from the rest of the family, and whenever she has to quit the house she is obliged to creep out on her hands and knees in order not to defile the thatch by her touch.[213] The Kharwars, another aboriginal tribe of the same district, keep their women at such seasons in the outer verandah of the house for eight days, and will not let them enter the kitchen or the cowhouse; during this time the unclean woman may not cook nor even touch the cooking vessels.

When the eight days are over, she bathes, washes her clothes, and returns to family life.[214] Hindoo women seclude themselves at their monthly periods and observe a number of rules, such as not to drink milk, not to milk cows, not to touch fire, not to lie on a high bed, not to walk on common paths, not to cross the track of animals, not to walk by the side of flowering plants, and not to observe the heavenly bodies.[215] The motive for these restrictions is not mentioned, but probably it is a dread of the baleful influence which is supposed to emanate from women at these times. The Pa.r.s.ees, who reverence fire, will not suffer menstruous women to see it or even to look on a lighted taper;[216] during their infirmity the women retire from their houses to little lodges in the country, whither victuals are brought to them daily; at the end of their seclusion they bathe and send a kid, a fowl, or a pigeon to the priest as an offering.[217] In Annam a woman at her monthly periods is deemed a centre of impurity, and contact with her is avoided. She is subject to all sorts of restrictions which she must observe herself and which others must observe towards her. She may not touch any food which is to be preserved by salting, whether it be fish, flesh, or vegetables; for were she to touch it the food would putrefy.

She may not enter any sacred place, she may not be present at any religious ceremony. The linen which she wears at such times must be washed by herself at sunrise, never at night. On reaching p.u.b.erty girls may not touch flowers or the fruits of certain trees, for touched by them the flowers would fade and the fruits fall to the ground. "It is on account of their reputation for impurity that the women generally live isolated. In every house they have an apartment reserved for them, and they never eat at the same table as the men. For the same reason they are excluded from all religious ceremonies. They may only be present at family ceremonies, but without ever officiating in them."[218]

[Dread and seclusion of menstruous women among the Indians of South and Central America.]

The Guayquiries of the Orinoco think that when a woman has her courses, everything upon which she steps will die, and that if a man treads on the place where she has pa.s.sed, his legs will immediately swell up.[219]

Among the Guaraunos of the same great river, women at their periods are regarded as unclean and kept apart in special huts, where all that they need is brought to them.[220] In like manner among the Piapocos, an Indian tribe on the Guayabero, a tributary of the Orinoco, a menstruous woman is secluded from her family every month for four or five days. She pa.s.ses the time in a special hut, whither her husband brings her food; and at the end of the time she takes a bath and resumes her usual occupations.[221] So among the Indians of the Mosquito territory in Central America, when a woman is in her courses, she must quit the village for seven or eight days. A small hut is built for her in the wood, and at night some of the village girls go and sleep with her to keep her company. Or if the nights are dark and jaguars are known to be prowling in the neighbourhood, her husband will take his gun or bow and sleep in a hammock near her. She may neither handle nor cook food; all is prepared and carried to her. When the sickness is over, she bathes in the river, puts on clean clothes, and returns to her household duties.[222] Among the Bri-bri Indians of Costa Rica a girl at her first menstruation retires to a hut built for the purpose in the forest, and there she must stay till she has been purified by a medicine-man, who breathes on her and places various objects, such as feathers, the beaks of birds, the teeth of beasts, and so forth, upon her body. A married woman at her periods remains in the house with her husband, but she is reckoned unclean (_bukuru_) and must avoid all intimate relations with him. She uses for plates only banana leaves, which, when she has done with them, she throws away in a sequestered spot; for should a cow find and eat them, the animal would waste away and perish. Also she drinks only out of a special vessel, because any person who should afterwards drink out of the same vessel would infallibly pine away and die.[223]

[Dread and seclusion of menstruous women among the Indians of North America.]

Among most tribes of North American Indians the custom was that women in their courses retired from the camp or the village and lived during the time of their uncleanness in special huts or shelters which were appropriated to their use. There they dwelt apart, eating and sleeping by themselves, warming themselves at their own fires, and strictly abstaining from all communications with men, who shunned them just as if they were stricken with the plague. No article of furniture used in these menstrual huts might be used in any other, not even the flint and steel with which in the old days the fires were kindled. No one would borrow a light from a woman in her seclusion. If a white man in his ignorance asked to light his pipe at her fire, she would refuse to grant the request, telling him that it would make his nose bleed and his head ache, and that he would fall sick in consequence. If an Indian's wooden pipe cracked, his friends would think that he had either lit it at one of these polluted fires or had held some converse with a woman during her retirement, which was esteemed a most disgraceful and wicked thing to do. Decent men would not approach within a certain distance of a woman at such times, and if they had to convey anything to her they would stand some forty or fifty paces off and throw it to her.

Everything which was touched by her hands during this period was deemed ceremonially unclean. Indeed her touch was thought to convey such pollution that if she chanced to lay a finger on a chief's lodge or his gun or anything else belonging to him, it would be instantly destroyed.

If she crossed the path of a hunter or a warrior, his luck for that day at least would be gone. Were she not thus secluded, it was supposed that the men would be attacked by diseases of various kinds, which would prove mortal. In some tribes a woman who infringed the rules of separation might have to answer with her life for any misfortunes that might happen to individuals or to the tribe in consequence, as it was supposed, of her criminal negligence. When she quitted her tent or hut to go into retirement, the fire in it was extinguished and the ashes thrown away outside of the village, and a new fire was kindled, as if the old one had been defiled by her presence. At the end of their seclusion the women bathed in running streams and returned to their usual occupations.[224]