The Child and Childhood in Folk-Thought, Alexander F. Chamberlain [first color ebook reader .TXT] 📗

these measurements carried out, but upon infants, children, and youths as well. Even in the New World, among the more conservative of the population of Aryan origin, these customs still nourish, as we learn from comparatively recent descriptions of trustworthy investigators. Professor J. Howard Gore, in the course of an interesting article on “The Go-Backs,” belief in which is current among the dwellers in the mountain regions of the State of Virginia, tells us that when some one has suggested that “the baby has the ‘go-backs,’” the following process is gone through: “The mother then must go alone with the babe to some old lady duly instructed in the art or science of curing this blighting disease. She, taking the infant, divests it of its clothing and places it on its back. Then, with a yarn string, she measures its length or height from the crown of the head to the sole of the heel, cutting off a piece which exactly represents this length. This she applies to the foot, measuring off length by length, to see if the piece of yarn contains the length of the foot an exact number of times. This operation is watched by the mother with the greatest anxiety, for on this coincidence of measure depends the child’s weal or woe. If the length of the string is an exact multiple of the length of the foot, nothing is wrong, but if there is a remainder, however small, the baby has the go-backs, and the extent of the malady is proportional to this remainder. Of course in this measuring, the elasticity of the yarn is not regarded, nor repetitions tried as a test of accuracy” (244. 108). Moreover, “the string with which the determination was made must be hung on the hinge of a gate on the premises of the infant’s parents, and as the string by gradual decay passes away, so passes away the ‘go-backs.’ But if the string should be lost, the ailment will linger until a new test is made and the string once more hung out to decay. Sometimes the cure is hastened by fixing the string so that wear will come upon it.”

Professor Gore aptly refers to the Latin proverb ex pede Herculem, which arose from the calculation of Pythagoras, who from the stadium of 6000 feet laid out by Hercules for the Olympian games, by using his own foot as the unit, obtained the length of the foot of the mighty hero, whence he also deduced his height. We are not told, however, as the author remarks, whether or not Hercules had the “go-backs.”

Among the white settlers of the Alleghanies between southwestern Georgia and the Pennsylvania line, according to Mr. J. Hampden Porter, the following custom is in vogue: “Measuring an infant, whose growth has been arrested, with an elastic cord that requires to be stretched in order to equal the child’s length, will set it right again. If the spell be a wasting one, take three strings of similar or unlike colours, tie them to the front door or gate in such a manner that whenever either are opened there is some wear and tear of the cords. As use begins to tell upon them, vigour will recommence” (480. VII. 116). Similar practices are reported from Central Europe by Sartori (392 (1895). 88), whose article deals with the folk-lore of counting, weighing, and measuring.

 

Tests of Physical Efficiency.

That certain rude tests of physical efficiency, bodily strength, and power of endurance have been and are in use among primitive peoples, especially at the birth of children, or soon after, or just before, at, or after, puberty, is a well-known fact, further testified to by the occurrence of these practices in folktales and fairy-stories. Lifting stones, jumping over obstacles, throwing stones, spears, and the like, crawling or creeping through holes in stones, rocks, or trees, have all been in vogue, and some of them survive even to-day in England and in other parts of Europe as popular tests of puberty and virginity. Mr. Dyer, in his Church Lore Gleanings, mentions the “louping,” or “petting” stone at Belford, in Northumberland (England), a stone “placed in the path outside the church porch, over which the bridal pair with their attendants must leap”—the belief is that “the bride must leave all her pets and humours behind her when she crosses it.” At High-Coquetdale, according to Mr. Henderson, in 1868, a bride was made to jump over a stick held by two groomsmen at the church door (436. 125). Another very curious practice is connected with St. Wilfrid’s “needle” at Ripon Cathedral—said to be an imitation of the Basilican transenna. Through this passage maidens who were accused of unchastity crept in order to prove their innocence. If they could not pass through, their guilt was presumed. It is also believed that “poor palsied folk crept through in the expectation of being healed.” At Boxley Church in Kent, there was a “small figure of St. Rumbold, which only those could lift who had never sinned in thought or deed” (436. 312, 313).

At a marriage among the Nootka Indians of Vancouver Island, the groom’s party essay feats like these: “Heavy weights are lifted; they try who is the best jumper. A blanket with a hole in the centre is hung up, and men walk up to it blindfolded from a distance of about twenty steps. When they get near it they must point with their fingers towards the blanket, and try to hit the hole. They also climb a pole, on top of which an eagle’s nest, or something representing an eagle’s nest, is placed. The winner of each game receives a number of blankets from the girl’s father. When the games are at an end, the groom’s father distributes blankets among the other party” (404. 43). This reminds us of the games at picnics and social gatherings of our own people.

In the Gentleman’s Magazine for January, 1895, S. O. Addy, in an article entitled “English Surnames and Heredity,” points out how the etymologies give us some indications of the physical characteristics of the persons on whom the names were conferred. In primitive times and among the lower races names are even of more importance in this respect.

Clark says: “I have seen a baby not two days old snugly tied up in one of these little sacks; the rope tied to the pommel of the saddle, the sack hanging down alongside of the pony, and mother and child comfortably jogging along, making a good day’s march in bitter cold winter weather, easily keeping up with a column of cavalry which was after hostile Indians. After being carefully and firmly tied in the cradle, the child, as a rule, is only taken out to be cleaned in the morning, and again in the evening just before the inmates of a lodge go to sleep; sometimes also in the middle of the day, but on the march only morning and evening” (420. 57).

In his account of the habits of the Tarahumari Indians, Lumholtz observes: “Heat never seems to trouble them. I have seen young babies sleeping with uncovered heads on the backs of their mothers, exposed to the fierce heat of the summer sun.” The same writer tells us that once he pulled six hairs at once from a sleeping child, “without causing the least disturbance,” and only when twenty-three had been extracted at once did the child take notice, and then only scratched its head and slept on (107. 297).

Colonel Dodge notes the following practice in vogue among the wild Indians of the West:—

“While the child, either boy or girl, is very young, the mother has entire charge, control, and management of it. It is soon taught not to cry by a very summary process. When it attempts to ‘set up a yell,’ the mother covers its mouth with the palm of her hand, grasps its nose between her thumb and forefinger, and holds on until the little one is nearly suffocated. It is then let go, to be seized and smothered again at the first attempt to cry. The baby very soon comprehends that silence is the best policy” (432.187).

Of the Indians of Lower California, who learn to stand and walk before they are a year old, we are told on the authority of the missionary Baegert: “When they are born they are cradled in the shell of a turtle or on the ground. As soon as the child is a few months old, the mother places it perfectly naked astraddle on her shoulders, its legs hanging down on both sides in front. In this guise the mother roves about all day, exposing her helpless charge to the hot rays of the sun and the chilly winds that sweep over the inhospitable country” (306. 185).

 

Sleep.

Curious indeed are some of the methods in use among primitive peoples to induce sleep. According to Mr. Fraser, the natives of a village near the banks of the Girree, in the Himalayan region of India, had the following custom (_Quart. Rev._ XXIV. 109):—

“The mother, seizing the infant with both arms and aided by the knees, gives it a violent whirling motion, that would seem rather calculated to shake the child in pieces than to produce the effect of soft slumber; but the result was unerring, and in a few seconds the child was fast asleep.”

Somewhat akin to this procedure is the practice our modern mothers and nurses have of swinging the baby through a sort of semicircle in their arms, accompanying it with the familiar song,—

 

“This way, And that way,” etc.

 

This song and action, their dolls doing duty as children, have been introduced into the kindergarten, and even figure now in “doll-drills” on the stage, and at church festivals and society entertainments.

Of the same village the author goes on to say:—

“Several straw sheds are constructed on a bank, above which a cold clear stream is led to water their fields, and a small portion of this, probably of three fingers’ breadth, is brought into the shed by a hollow stick or piece of bark, and falls from this spout into a small drain, which carries it off about two feet below. The women bring their children to these huts in the heat of the day, and having lulled them to sleep and wrapt their bodies and feet warm in a blanket, they place them on a small bench or tray horizontally, in such a way that the water shall fall upon the crown of the head, just keeping the whole top wet with its stream. We saw two under this operation, and several others came in while we remained, to place their children in a similar way. Males and females are equally used thus, and their sleep seemed sound and unruffled.”

 

“Heroic Treatment.”

The Andamanese baby “within a few hours of its birth has its head shaved and painted with kòvob—(an ochre-mixture), while its diminutive face and body are adorned with a design in tiela-og—(white clay); this latter, as may be supposed, is soon obliterated, and requires therefore to be constantly renewed.” We are further informed that before shaving an infant, “the mother usually moistens the head with milk which she presses from her breast,” while with older children and adults water serves for this purpose (498. 114).

The “heroic treatment,” meted out by primitive peoples to children, as they approach puberty, has been discussed in detail by Ploss, Kulischer, Daniels. Religion and the desire to attract the affection or attention of the other sex seem to lie very close to the fundamental reasons for many of these practices, as Westermarck points out in his chapter on the “Means of Attraction.” (166. 165-212). A divine origin is often ascribed to these strange mutilations. “The Australian Dieyerie, on being