The Child and Childhood in Folk-Thought Part 40

--_R. H. Stoddard._

The youth, who daily farther from the east Must travel, still is nature's priest.--_Wordsworth_.

_Priestly Training_.

Instruction in the priestly art in Africa begins sometimes almost at birth. Bastian informs us (529. 58):--

"Women who have been long barren, or who have lost their children, are wont to dedicate to the service of the fetich the unborn fruit of the womb, and to present to the village priest the new-born babe. He exercises it, at an early age, in those wild dances with deafening drum-accompaniment, by means of which he is accustomed to gain the requisite degree of spiritual exaltation; and in later years he instructs his pupil in the art of understanding, while his frame is wracked with convulsions, the inspirations of the demon and of giving fitting responses to questions proposed."

Of the one s.e.x we read (529. 56):--

"Every year the priests a.s.semble the boys who are entering the state of p.u.b.erty, and take them into the forest. There they settle and form an independent commonwealth, under very strict regulations, however; and every offence against the rules is sternly punished. The wound given in circ.u.mcision commonly heals in one week, yet they remain in the woods for a period of six months, cut off from all intercourse with the outside world, and in the meanwhile each receives separate instruction how to prepare his medicine-bag. Forever after, each one is mystically united with the fetich who presides over his life. Even their nearest relatives are not allowed to visit the boys in this retreat; and women are threatened with the severest punishment if they be only found in the neighbourhood of a forest containing such a boy-colony. When the priest declares the season of probation at an end, the boys return home and are welcomed back with great rejoicings."

Concerning the other, Bosman, as reported by Schultze, says that among the negroes of Whida, where snake-wors.h.i.+p prevails (529. 80)--

"Every year the priestesses, armed with clubs, go about the country, picking out and carrying away girls of from eight to twelve years of age, for the service of the G.o.d. These children are kindly treated and instructed in songs and dances _in majorem gloriam_ of his snakes.h.i.+p. In due time they are consecrated by tattooing on their bodies certain figures, especially those of serpents. The negroes suppose it is the snake himself that marks his elect thus. Having received their training and consecration, which are paid for by the parents according to their means, the children return home; and when they attain their majority are espoused to the Serpent."

In Ashanti, according to Ellis, the children of a priest or of a priestess "are not ordinarily educated for the priestly profession, one generation being usually pa.s.sed over [a curious primitive recognition of the idea in our common saying, "genius skips a generation"], and the grand-children selected" (438. 121). At the village of Suru several children (male and female) and youths are handed over to the priests and priestesses to be instructed in the service of the G.o.ds, when the G.o.ddess was thought to be offended, and in the ceremonials when the new members are tested, youths and children take part, smeared all over with white (438. 130).

Among the natives of the Andaman Islands, as Mr. Man informs us, sometimes even "a young boy is looked upon as a coming _oko-paiad_." The word signifies literally "dreamer," and such individuals are "credited with the possession of supernatural powers, such as second sight" (498. 28).

Captain Bourke, in his detailed account of the "medicine-men" of the Apaches, speaking of the Pueblos Indians, says: "While I was at Tusayan, in 1881, I heard of a young boy, quite a child, who was looked up to by the other Indians, and on special occasions made his appearance decked out in much native finery of beads and gewgaws, but the exact nature of his duties and supposed responsibilities could not be ascertained." He seems to have been a young "medicine-man" (406. 456).

Into the "medicine-society" of the Delaware Indians "the boys were usually initiated at the age of twelve or fourteen years, with very trying ceremonies, fasting, want of sleep, and other tests of their physical and mental stamina." Of these same aborigines the missionary Brainerd states: "Some of their diviners (or priests) are endowed with the spirit in infancy; others in adult age. It seems not to depend upon their own will, nor to be acquired by any endeavours of the person who is the subject of it, although it is supposed to be given to children sometimes in consequence of some means which the parents use with them for that purpose" (516. 81).

Among the Chippeway (Ojibwa), also, children are permitted to belong to the "Midewewin or 'Grand Medicine Society,'" of which Dr. W. J. Hoffman has given so detailed a description--Sika.s.sige, a Chippeway of Mille Lacs, having taken his "first degree" at ten years of age (473.172).

_The Angakok_.

Among the Eskimo the _angakok_, or shaman, trains his child from infancy in the art of sorcery, taking him upon his knee during his incantations and conjurations. In one of the tales in the collection of Rink we read (525. 276): "A great _angakok_ at his conjurations always used to talk of his having been to Akilinek [a fabulous land beyond the ocean], and his auditors fully believed him. Once he forced his little son to attend his conjurations, sitting upon his knee. The boy, who was horribly frightened, said: 'Lo! what is it I see? The stars are dropping down in the old grave on yonder hill.' The father said: 'When the old grave is s.h.i.+ning to thee, it will enlighten thy understanding.' When the boy had been lying in his lap for a while, he again burst out: 'What is it I now see? The bones in the old grave are beginning to join together.' The father only repeating his last words, the son grew obstinate and wanted to run away, but the father still kept hold of him. Lastly, the ghost from the grave came out, and being called upon by the _angakok_, he entered the house to fetch the boy, who only perceived a strong smell of maggots, and then fainted away. On recovering his senses, he found himself in the grave quite naked, and when he arose and looked about, his nature was totally altered--he found himself able at a sight to survey the whole country to the farthest north, and nothing was concealed from him. All the dwelling-places of man appeared to be close together, side by side; and on looking at the sea, he saw his father's tracks stretching across to Akilinek. When going down to the house, he observed his clothes flying through the air, and had only to put forth his hands and feet to make them cover his body again. But on entering the house he looked exceedingly pale, because of the great _angakok_ wisdom he had acquired down in the old grave.

After he had become an _angakok_ himself, he once went on a flight to Akilinek."

Besides this interesting account of an _angakok_ seance, the same authority, in the story of the _angakok_ Tugtutsiak, records the following (525. 324): "Tugtutsiak and his sister were a couple of orphans, and lived in a great house. It once happened that all the grown-up people went away berry-gathering, leaving all children at home.

Tugtutsiak, who happened to be the eldest of them, said: 'Let us try to conjure up spirits'; and some of them proceeded to make up the necessary preparations, while he himself undressed, and covered the door with his jacket, and closed the opening at the sleeves with a string. He now commenced the invocation, while the other children got mortally frightened, and were about to take flight. But the slabs of the floor were lifted high in the air, and rushed after them. Tugtutsiak would have followed them, but felt himself sticking fast to the floor, and could not get loose until he had made the children come back, and ordered them to uncover the door, and open the window, on which it again became light in the room, and he was enabled to get up."

Girls, too, among the Eskimo, could become _angakoks_ or shamans.

Rink tells of one who visited the under-world, where she received presents, but these, while she was carrying them home, "were wafted out of her hands, and flew back to their first owners."

Of the p.a.w.nee Indians, Mr. Grinnell informs us that the legend of their wanderings tells of a boy in whose possession was the sacred "medicine-bundle" of the tribe, and who was regarded as the oracle-interpreter (480 (1893). 125).

_Witches_.

As Dr. Mackay has remarked, in all the woeful annals of the witch-persecutions, there is nothing so astounding and revolting as the burning and putting to death of mere children for practising the arts of the devil. Against innocents of both s.e.xes counting no more than ten or twelve years, there appear on the records the simple but significant words _convicta et combusta_--convicted and burned. Here the degradation of intellect and morals reaches its lowest level; it was Satan and not Jesus who bade the children come unto him; their portion was the kingdom of h.e.l.l, not that of heaven. In Wurzburg, between 1627 and 1629, no fewer than 157 persons suffered death for witchcraft (guilty and innocent), and among these were included "the prettiest girl in the town"; two mere boys; a wandering boy of twelve; a maiden of nine and her sister, younger in years; two boys of twelve; a girl of fifteen; a boy of ten and a boy of twelve; three boys of from ten to fifteen years of age. At Lille, in 1639, a whole school of girls--fifty in number--barely escaped burning as witches (496 a. II. 266-287).

Everywhere the maddened, deluded people made sacrifice of their dearest and holiest, tainted, they thought, with the touch of the evil one (496 a. II. 285). It is a sad comment upon civilization that the last execution for witchcraft in England, which took place in 1716, was that of "Mrs. Hicks and her daughter, _a child nine years of age_, who were hung at Huntingdon, for 'selling their souls to the devil; and raising a storm, by pulling off their stockings and making a lather of soap'" (191. 344).

In the _London Times_ for Dec. 8, 1845, appeared the following extract from the _Courier_, of Inverness, Scotland: "Our Wick contemporary gives the following recent instance of gross ignorance and credulity: 'Not far from Louisburg there lives a girl who, until a few days ago, was suspected of being a witch. In order to cure her of the witchcraft, a neighbour actually put her into a creed half-filled with wood and shavings, and hung her above a fire, setting the shavings in a blaze. Fortunately for the child and himself, she was not injured, and it is said that the gift of sorcery has been taken away from her. At all events, the intelligent neighbours aver that she is not half so witch-like in appearance since she was singed" (408. III. 14).

Concerning the sect of the Nagualists or "Magicians" of Mexico and Central America Dr. Brinton tells us much in his interesting little book (413). These sorcerers recruited their ranks from both s.e.xes, and "those who are selected to become the masters of these arts are taught from, early childhood how to draw and paint these characters and are obliged to learn by heart the formulas, and the names of the ancient Nagualists, and whatever else is included in these written doc.u.ments" (413. 17).

We learn that "in the sacraments of Nagualism, woman was the primate and hierophant," the admission of the female s.e.x to the most exalted positions and the most esoteric degrees being a remarkable feature of this great secret society (413. 33). Indeed, Aztec tradition, like that of Honduras, speaks of an ancient sorceress, mother of the occult sciences, and some of the legends of the Nagualists trace much of their art to a mighty enchantress of old (413. 34).

In 1713, the Tzendals of Chiapas rose in insurrection under the American Joan of Arc, an Indian girl about twenty years of age, whose Spanish name was Maria Candelaria. She was evidently a leader of the Nagualists, and after the failure of the attempt at revolution disappeared in the forest and was no more heard of (413. 35). Dr. Brinton calls attention to the fact that Mr. E. G. Squier reports having heard, during his travels in Central America, of a "_sukia_ woman, as she was called by the coast Indians, one who lived alone amid the ruins of an old Maya temple, a sorceress of twenty years, loved and feared, holding death and life in her hands" (413. 36). There are many other instances of a like nature showing the important position a.s.signed to girls and young women in the esoteric rites, secret societies, magic, sorcery, and witch- craft of primitive peoples.

"_Boy-Bishop_."

A curious custom attached itself to the day of St. Nicholas, of Patara in Lycia (died 343 A.D.), the patron saint of boys, after whom the American boys' magazine _St. Nicholas_ is aptly named. Brewer, in his _Dictionary of Phrase and Fable_, has the following paragraph concerning the "Boy-Bishop," as he is termed: "The custom of choosing a boy from the cathedral choir, etc., on St. Nicholas day (6th December), as a mock bishop is very ancient. The boy possessed episcopal honour for three weeks, and the rest of the choir were his prebends. If he died during the time of his prelacy, he was buried _in pontificalibus_.

Probably the reference is to Jesus Christ sitting in the Temple among the doctors while he was a boy. The custom was abolished in the reign of Henry Eighth" (p. 110). Brand gives many details of the election and conduct of the "Boy-Bishops," and the custom seems to have been in vogue in almost every parish and collegiate church (408. I. 415-431). Bishop Hall thus expresses himself on the subject: "What merry work it was here in the days of our holy fathers (and I know not whether, in some places it may not be so still), that upon St. Nicholas, St. Katherine, St.

Clement, and Holy Innocents' Day, children were wont to be arrayed in chimers, rochets, surplices, to counterfeit bishops and priests, and to be led with songs and dances from house to house, blessing the people, who stood grinning in the way to expect that ridiculous benediction.

Yea, that boys in that holy sport were wont to sing ma.s.ses, and to climb into the pulpit to preach (no doubt learnedly and edifyingly) to the simple auditory. And this was so really done, that in the cathedral church of Salisbury (unless it be lately defaced) there is a perfect monument of one of these Boy-Bishops (who died in the time of his young pontificality), accoutred in his episcopal robes, still to be seen. A fas.h.i.+on that lasted until the later times of King Henry the Eighth, who, in 1541, by his solemn Proclamation, printed by Thomas Bertlet, the king's printer, _c.u.m privilegio_, straitly forbad the practice."

When King Edward First was on his way to Scotland, in 1299, we are told, "he permitted one of these Boy-Bishops to say vespers before him in his Chapel at Heton, near Newcastle-upon-Tyne, and made a considerable present to the said bishop, and certain other boys that came and sang with him on the occasion, on the 7th of December, the day after St.

Nicholas's Day" (408. I. 422).

The records of the churches contain many particulars of the election, duties, and regalia of these boy-bishops, whence it would appear that expense and ceremony were not spared on these occasions.

Another boy-bishop was paid "thirteen s.h.i.+llings and sixpence for singing before King Edward the Third, in his chamber, on the day of the Holy Innocents" (408. I. 428).

The Boy-Bishop of Salisbury, whose service set to music is printed in the _Processionale et usum insignis et preclare Ecclesie Sarum,_ 1566, is actually said "to have had the power of disposing of such prebends there as happened to fall vacant during the days of his episcopacy" (408. I. 424). With the return of Catholicism under Mary, as Brand remarks, the Boy-Bishop was revived, for we find an edict of the Bishop of London, issued Nov. 13, 1554, to all the clergy of his diocese, to the effect that "they should have a Boy-Bishop in procession," and Warton notes that "one of the child-bishop's songs, as it was sung before the Queen's Majesty, in her privy chamber; at her manor of St. James in the Field's on St. Nicholas's Day, and Innocents'

Day, 1555, by the child-bishop of St. Paul's, with his company, was printed that year in London, containing a fulsome panegyric on the queen's devotions, comparing her to Judith, Esther, the Queen of Sheba, and the Virgin Mary" (408. I. 429-430). The places at which the ceremonies of the Boy-Bishop have been particularly noted are: Canterbury, Eton, St. Paul's, London, Colchester, Winchester, Salisbury, Westminster, Lambeth, York, Beverly, Rotherham, Newcastle-upon-Tyne, etc. The Boy-Bishop was known also in Spain and in France; in the latter country he was called Pape-Colas. In Germany, at the Council of Salzburg, in 1274, on account of the scandals they gave rise to, the _ludi noxii quos vulgaris eloquentia_ Episcopatus Puerorum _appellat,_ were placed under the ban (408. I. 426).

It would appear from the mention of "children strangely decked and apparelled to counterfeit priests, bishops, and women," that on these occasions "divine service was not only performed by boys, but by little girls," and "there is an injunction given to the Benedictine Nunnery of G.o.dstowe in Oxfords.h.i.+re, by Archbishop Peckham, in the year 1278, that on Innocents' Day the public prayers should not any more be said in the church of that monastery _per parvulas, i.e._ little girls" (408.

I. 428).

Though with the Protestantism of Elizabeth the Boy-Bishop and his revels were put down by the authorities, they continued to survive, in some places at least, the end of her reign. Puttenham, in his _Art of Poesie_ (1589), observes: "On St. Nicholas's night, commonly, the scholars of the country make them a bishop, who, like a foolish boy, goeth about blessing and preaching with such childish terms as make the people laugh at his foolish counterfeit speeches" (408. 427). Brand recognizes in the _iter ad montem_ of the scholars at Eton the remnants of the ceremonies of the Boy-Bishop and his a.s.sociates (408.

432); and indeed a pa.s.sage which he cites from the _Status Scholae Etonensis_ (1560) shows that "in the Papal times the Eton scholars (to avoid interfering, as it should seem, with the boy-bishop of the college there on St. Nicholas's Day) elected _their_ boy-bishop on St. Hugh's Day, in the month of November." In the statutes (1518) of St.

Paul's School, we meet with the following: "All these children shall every Childermas Day come to Pauli's Church, and hear the Child-bishop sermon; and after he be at the high ma.s.s, and each of them offer a 1_d_. to the Child-bishop, and with them the masters and surveyors of the school." Brand quotes Strype, the author of the _Ecclesiastical Memorials_, as observing: "I shall only remark, that there might be this at least said in favour of this old custom, that it gave a spirit to the children; and the hopes that they might one time or other attain to the real mitre made them mind their books."

In his poem, _The Boy and the Angel_, Robert Browning tells how Theocrite, the boy-craftsman, sweetly praised G.o.d amid his weary toil.

On Easter Day he wished he might praise G.o.d as Pope, and the angel Gabriel took the boy's place in the workshop, while the latter became Pope in Rome. But the new. Pope sickened of the change, and G.o.d himself missed the welcome praise of the happy boy. So back went the Pope to the workshop and boyhood, and praise rose up to G.o.d as of old. Somewhat different from the poet's story is the tale of the lama of Tibet, a real boy-pope. The Grand Lama, or Pope, is looked upon as an incarnation of Buddha and as immortal, never suffering death, but merely transmigration (100. 499).

Among various peoples, the child has occupied all sacerdotal positions from acolyte to pope--priest he has been, not in barbarism alone, but in the midst of culture and civilization, where often the jest begun has ended in sober earnest. In the ecclesiastical, as well as in the secular, kingdom, the child has often come to his throne when "young in years, but in sage counsel old."

CHAPTER XXIV.

THE CHILD AS HERO, ADVENTURER, ETC.

O wonderful son, that can so astonish a mother!--_Shakespeare._

Who can foretell for what high cause This Darling of the G.o.ds was born?--_Marvell._