The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 03 of 12) - Frazer James George

Скачать книгу

Amongst the Battas of Sumatra, when a man returns from a dangerous enterprise, grains of rice are placed on his head, and these grains are called padiruma tondi, that is, “means to make the soul (tondi) stay at home.” In Java also rice is placed on the head of persons who have escaped a great danger or have returned home unexpectedly after it had been supposed that they were lost.117 Similarly in the district of Sintang in West Borneo, if any one has had a great fright, or escaped a serious peril, or comes back after a long and dangerous journey, or has taken a solemn oath, the first thing that his relations or friends do is to strew yellow rice on his head, mumbling, “Cluck! cluck! soul!” (koer, koer, semangat). And when a person, whether man, woman, or child, has fallen out of a house or off a tree, and has been brought home, his wife or other kinswoman goes as speedily as possible to the spot where the accident happened, and there strews rice, which has been coloured yellow, while she utters the words, “Cluck! cluck! soul! So-and-so is in his house again. Cluck! cluck! soul!” Then she gathers up the rice in a basket, carries it to the sufferer, and drops the grains from her hand on his head, saying again, “Cluck! cluck! soul!”118 Here the intention clearly is to decoy back the loitering bird-soul and replace it in the head of its owner. In southern Celebes they think that a bridegroom's soul is apt to fly away at marriage, so coloured rice is scattered over him to induce it to stay. And, in general, at festivals in South Celebes rice is strewed on the head of the person in whose honour the festival is held, with the object of detaining his soul, which at such times is in especial danger of being lured away by envious demons.119 For example, after a successful war the welcome to the victorious prince takes the form of strewing him with roasted and coloured rice “to prevent his life-spirit, as if it were a bird, from flying out of his body in consequence of the envy of evil spirits.”120 In Central Celebes, when a party of head-hunters returns from a successful expedition, a woman scatters rice on their heads for a similar purpose.121 Among the Minangkabauers of Sumatra the old rude notions of the soul seem to be dying out. Nowadays most of the people hold that the soul, being immaterial, has no shape or form. But some of the sorcerers assert that the soul goes and comes in the shape of a tiny man. Others are of opinion that it does so in the form of a fly; hence they make food ready to induce the absent soul to come back, and the first fly that settles on the food is regarded as the returning truant. But in native poetry and popular expressions there are traces of the belief that the soul quits the body in the form of a bird.122

      The soul is supposed to be absent in sleep.

The soul of a sleeper is supposed to wander away from his body and actually to visit the places, to see the persons, and to perform the acts of which he dreams. For example, when an Indian of Brazil or Guiana wakes up from a sound sleep, he is firmly convinced that his soul has really been away hunting, fishing, felling trees, or whatever else he has dreamed of doing, while all the time his body has been lying motionless in his hammock. A whole Bororo village has been thrown into a panic and nearly deserted because somebody had dreamed that he saw enemies stealthily approaching it. A Macusi Indian in weak health, who dreamed that his employer had made him haul the canoe up a series of difficult cataracts, bitterly reproached his master next morning for his want of consideration in thus making a poor invalid go out and toil during the night.123 The Indians of the Gran Chaco are often heard to relate the most incredible stories as things which they have themselves seen and heard; hence strangers who do not know them intimately say in their haste that these Indians are liars. In point of fact the Indians are firmly convinced of the truth of what they relate; for these wonderful adventures are simply their dreams, which they do not distinguish from waking realities.124

      The soul absent in sleep may be prevented from returning to the body.

      Now the absence of the soul in sleep has its dangers, for if from any cause the soul should be permanently detained away from the body, the person thus deprived of the vital principle must die.125 There is a German belief that the soul escapes from a sleeper's mouth in the form of a white mouse or a little bird, and that to prevent the return of the bird or animal would be fatal to the sleeper.126 Hence in Transylvania they say that you should not let a child sleep with its mouth open, or its soul will slip out in the shape of a mouse, and the child will never wake.127 Many causes may detain the sleeper's soul. Thus, his soul may meet the soul of another sleeper and the two souls may fight; if a Guinea negro wakens with sore bones in the morning, he thinks that his soul has been thrashed by another soul in sleep.128 Or it may meet the soul of a person just deceased and be carried off by it; hence in the Aru Islands the inmates of a house will not sleep the night after a death has taken place in it, because the soul of the deceased is supposed to be still in the house and they fear to meet it in a dream.129 Similarly among the Upper Thompson Indians of British Columbia, the friends and neighbours who gathered in a house after a death and remained there till the burial was over were not allowed to sleep, lest their souls should be drawn away by the ghost of the deceased or by his guardian spirit.130 The Lengua Indians of the Gran Chaco hold that the vagrant spirits of the dead may come to life again if only they can take possession of a sleeper's body during the absence of his soul in dreams. Hence, when the shades of night have fallen, the ghosts of the departed gather round the villages, watching for a chance to pounce on the bodies of dreamers and to enter into them through the gateway of the breast.131 Again, the soul of the sleeper may be prevented by an accident or by physical force from returning to his body. When a Dyak dreams of falling into the water, he supposes that this accident has really befallen his spirit, and he sends for a wizard, who fishes for the spirit with a hand-net in a basin of water till he catches it and restores it to its owner.132 The Santals tell how a man fell asleep, and growing very thirsty, his soul, in the form of a lizard, left his body and entered a pitcher of water to drink. Just then the owner of the pitcher happened to cover it; so the soul could not return to the body and the man died. While his friends were preparing to burn the body some one uncovered the pitcher to get water. The lizard thus escaped and returned to the body, which immediately revived; so the man rose up and asked his friends why they were weeping. They told him they thought he was dead and were about to burn his body. He said he had been down a well to get water, but had found it hard to get out and had just returned. So they saw it all.133 A similar story is reported from Transylvania as follows. In the account of a witch's trial at Mühlbach in the eighteenth century it is said that a woman had engaged two men to work in her vineyard. After noon they all lay down to rest as usual. An hour later the men got up and tried to waken the woman, but could not. She lay motionless with her mouth wide open. They came back at sunset and still she lay like a corpse. Just at that moment a big fly came buzzing past, which one of the men caught and shut up in his leathern pouch. Then they tried again to waken the woman, but could not. Afterwards they let out the fly; it flew straight into the woman's mouth and she awoke. On seeing this the men had no further doubt that she was a witch.134

      Danger of awaking a sleeper suddenly before his soul has time to return.

      It is a common rule with primitive people not to waken a sleeper, because his soul is away and might not have time to get back; so if the man wakened without his soul, he would fall sick. If it is absolutely necessary to rouse a sleeper, it must be done very gradually, to allow the soul time to return.135 A Fijian in Matuku, suddenly wakened from a nap by somebody treading on his foot, has been heard bawling after his soul and imploring it to return. He had just been dreaming that he was far away in Tonga, and great was his alarm on suddenly wakening to

Скачать книгу

<p>117</p>

G. A. Wilken, l. c.

<p>118</p>

E. L. M. Kühr, “Schetsen uit Borneo's Westerafdeeling,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indie, xlvii. (1897) p. 57.

<p>119</p>

B. F. Matthes, Bijdragen tot de Ethnologie van Zuid-Celebes, p. 33; id., Over de Bissoes of heidensche priesters en priesteressen der Boeginezen, pp. 9 sq.; id., Makassaarsch-Hollandsch Woordenboek, s. vv. Kôerróe and soemāñgá, pp. 41, 569. Of these two words, the former means the sound made in calling fowls, and the latter means the soul. The expression for the ceremonies described in the text is ápakôerróe soemāñgá. So common is the recall of the bird-soul among the Malays that the words koer (kur) semangat (“cluck! cluck! soul!”) often amount to little more than an expression of astonishment, like our “Good gracious me!” See W. W. Skeat, Malay Magic, p. 47, note 2.

<p>120</p>

B. F. Matthes, “Over de âdá's of gewoonten der Makassaren en Boegineezen,” Verslagen en Mededeelingen der koninklijke Akademie van Wetenschappen (Amsterdam), Afdeeling Letterkunde, Reeks iii. Deel ii. (1885) pp. 174 sq.; J. K. Niemann, “De Boegineezen en Makassaren,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xxxviii.(1889) p. 281.

<p>121</p>

A. C. Kruyt, “Het koppensnellen der Toradja's,” Verslagen en Mededeelingen der koninklijke Akademie van Wetenschappen (Amsterdam), Afdeeling Letterkunde, Reeks iv. Deel iii. (1899) p. 162.

<p>122</p>

J. L. van der Toorn, “Het animisme bij den Minangkabauer der Padangsche Bovenlanden,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xxxix. (1890) pp. 56-58. On traces of the bird-soul in Mohammedan popular belief, see I. Goldziher, “Der Seelenvogel im islamischen Volksglauben,” Globus, lxxxiii. (1903) pp. 301-304; and on the soul in bird-form generally, see J. von Negelein, “Seele als Vogel,” Globus, lxxix. (1901) pp. 357-361, 381-384.

<p>123</p>

K. von den Steinen, Unter den Naturvölkern Zentral-Brasiliens, p. 340; E. F. im Thurn, Among the Indians of Guiana, pp. 344 sqq.

<p>124</p>

V. Fric, “Eine Pilcomayo-Reise in den Chaco Central,” Globus, lxxxix. (1906) p. 233.

<p>125</p>

Shway Yoe, The Burman, his Life and Notions (London, 1882), ii. 100.

<p>126</p>

R. Andree, Braunschweiger Volkskunde (Brunswick, 1896), p. 266.

<p>127</p>

H. von Wlislocki, Volksglaube und Volksbrauch der Siebenbürger Sachsen (Berlin, 1893), p. 167.

<p>128</p>

J. L. Wilson, Western Africa (London, 1856), p. 220; A. B. Ellis, The Ewe-speaking Peoples of the Slave Coast, p. 20.

<p>129</p>

J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, p. 267. For detention of a sleeper's soul by spirits and consequent illness, see also Mason, quoted in A. Bastian's Die Völker des östlichen Asien, ii. 387 note.

<p>130</p>

J. Teit, “The Thompson Indians of British Columbia,” Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. i. part iv. (April 1900) p. 327. The Koryak of North-Eastern Asia also keep awake so long as there is a corpse in the house. See W. Jochelson, “The Koryak, Religion and Myths,” Memoir of the American Museum for Natural History, The Jesup North Pacific Expedition, vol. vi. part i. (Leyden and New York, 1905) p. 110.

<p>131</p>

G. Kurze, “Sitten und Gebräuche der Lengua-Indianer,” Mitteilungen der Geographischen Gesellschaft zu Jena, xxiii. (1905) p. 18.

<p>132</p>

H. Ling Roth, “Low's Natives of Borneo,” Journal of the Anthropological Institute, xxi. (1892) p. 112.

<p>133</p>

Indian Antiquary, vii. (1878) p. 273; A. Bastian, Völkerstämme am Brahmaputra, p. 127. A similar story is told by the Hindoos and Malays, though the lizard form of the soul is not mentioned. See Panjab Notes and Queries, iii. p. 166, § 679; N. Annandale, “Primitive Beliefs and Customs of the Patani Fishermen,” Fasciculi Malayenses, Anthropology, part i. (April 1903) pp. 94 sq.

<p>134</p>

E. Gerard, The Land beyond the Forest, ii. 27 sq. A similar story is told in Holland (J. W. Wolf, Nederlandsche Sagen, No. 250, pp. 343 sq.). The story of King Gunthram belongs to the same class; the king's soul comes out of his mouth as a small reptile (Paulus Diaconus, Hist. Langobardorum, iii. 34). In an East Indian story of the same type the sleeper's soul issues from his nose in the form of a cricket (G. A. Wilken, in De Indische Gids, June 1884, p. 940). In a Swabian story a girl's soul creeps out of her mouth in the form of a white mouse (A. Birlinger, Volksthümliches aus Schwaben, i. 303). In a Saxon story the soul comes out of the sleeper's mouth in the shape of a red mouse. See E. Mogk, in R. Wuttke's Sächsische Volkskunde2 (Dresden, 1901), p. 318.

<p>135</p>

Shway Yoe, The Burman, ii. 103; M. and B. Ferrars, Burma (London, 1900), p. 77; R. G. Woodthorpe, in Journal of the Anthropological Institute, xxvi. (1897) p. 23; A. Bastian, Die Völker des östlichen Asien, ii. 389; F. Blumentritt, “Der Ahnencultus und die religiösen Anschauungen der Malaien des Philippinen-Archipels,” Mittheilungen der Wiener Geogr. Gesellschaft, 1882, p. 209; J. G. F. Riedel, De sluik-en kroesharige rassen tusschen Selebes en Papua, p. 440; id., “Die Landschaft Dawan oder West-Timor,” Deutsche geographische Blätter, x. 280; A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschapelijk leven van den Poso-Alfoer,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxxix. (1895) p. 4; K. von den Steinen, Unter den Naturvölkern Zentral-Brasiliens, pp. 340, 510; L. F. Gowing, Five Thousand Miles in a Sledge (London, 1889), p. 226; A. C. Hollis, The Masai (Oxford, 1905), p. 308. The rule is mentioned and a mystic reason assigned for it in the Satapatha Brâhmana (part v. p. 371, J. Eggeling's translation).