Note 41.1 — Chapter VIII · THE LIFE-TOKEN IN TALE AND CUSTOM.

Of other species of life-tokens we may note the following. A tradition of the Mojave Indians of Arizona relates that two twin brothers, in starting to hunt, hung a quiver up by the lodge fire, and each tied a long hair (no doubt one of his own) across the doorway. “If you see that quiver fall,” they said to their wives, “that is a sign we are dead; and if the hairs break, we die.” The brothers are treacherously murdered; the quiver falls and the hairs are broken.41.1 In this case we have the hairs originally part of the heroes’ bodies, and the quiver was their property. Thus the reason why these objects could be made life-tokens was the sympathy they retained from their erewhile close connection with the brothers. This is, however, by no means a necessity: the mere superscription of the name is sufficient, as in the onion-charm cited a page or two back, to establish the requisite sympathy. Tiglath-Uras, an Assyrian king, caused a seal of crystal to be engraven with his name and title, and with the words: “Whosoever buries my writing and my name, may Assur and Rimmon destroy his name and his land! Whoever makes the seal legible ensures the preservation of my life.”41.2 Here the seal, with its inscription, bears the aspect of the king’s external soul; and it must be remembered in this connection that archaic belief regards the name as a part of its owner. A similar character attaches, in the opinion of many savages, to a portrait. This is the foundation of the belief in witchcraft by means of a puppet or picture.41.3 But if the writing of a name or the accuracy of a likeness were important, it is clear that the superstition could not be traced far back into the lower culture, and witchcraft could only be practised by accomplished artists. Accordingly, it is enough to attribute the name of the man to the object whereby it is proposed to represent him. In Thuringia, if it be desired to know whether absent children or other kinsmen be still living, all that is necessary is to stick a loaf of bread with ears of corn before putting it into the oven to bake. Each of the ears is designated by the name of one of the absent concerning whom inquiry is made. If any of the ears be scorched in the process of baking, the person symbolised is assuredly dead; if not, he is living.42.1 Either some such divination, or that lively presentation which is but a step short of it, was recorded by Mr. Backhouse, who, in visiting Tasmania, noticed one day a native woman arranging some flat oval stones, about two inches wide and marked with black and red lines. He learned that these represented absent friends, and one larger than the rest stood for a fat native woman on Flinders Island, known by the name of Mother Brown.42.2