LITMIR.BIZ

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href="#ulink_27e007d4-3887-5b23-bd97-999c536a279b">⁴⁹ In the neighbourhood of Calabar the poison ordeal, which here consists in drinking a decoction of a certain bean, the Physostigma venenosum of botanists, has had similar disastrous results, as we learn from the testimony of a missionary, the Rev. Hugh Goldie. He tells us that the people have firm faith in the ordeal and therefore not only accept it readily but appeal to it, convinced that it will demonstrate their innocence. A small tribe named Uwet in the hill-country of Calabar almost swept itself off the face of the earth by its constant use of the ordeal. On one occasion the whole population drank the poison to prove themselves pure, as they said; about half perished, "and the remnant," says Mr. Goldie, "still continuing their superstitious practice, must soon become extinct"⁵⁰ These words were written a good many years ago, and it is probable that by this time these poor fanatics have actually succeeded in exterminating themselves. So fatal may be the practical consequences of a purely speculative error; for it is to be remembered that these disasters flow directly from a mistaken theory of death.

      General conclusion as to the belief in sorcery as the great cause of death.

      Much more evidence of the same kind could be adduced, but without pursuing the theme further I think we may lay it down as a general rule that at a certain stage of social and intellectual evolution men have believed themselves to be naturally immortal in this life and have regarded death by disease or even by accident or violence as an unnatural event which has been brought about by sorcery and which must be avenged by the death of the sorcerer. If that has been so, we seem bound to conclude that a belief in magic or sorcery has had a most potent influence in keeping down the numbers of savage tribes; since as a rule every natural death has entailed at least one, often several, sometimes many deaths by violence. This may help us to understand what an immense power for evil the world-wide faith in magic or sorcery has been among men.

      But some savages have attributed death to other causes than sorcery.

      But even savages come in time to perceive that deaths are sometimes brought about by other causes than sorcery. We have seen that some of them admit extreme old age, accidents, and violence as causes of death which are independent of sorcery. The admission of these exceptions to the general rule certainly marks a stage of intellectual progress. I will give a few more instances of such admissions before concluding this part of my subject.

      Some savages dissect the corpse to ascertain whether death was due to natural causes or to sorcery.

In the first place, certain savage tribes are reported to dissect the bodies of their dead in order to ascertain from an examination of the corpse whether the deceased died a natural death or perished by magic. This is reported by Mr. E. R. Smith concerning the Araucanians of Chili, who according to other writers, as we saw,⁵¹ believe all deaths to be due to sorcery. Mr. Smith tells us that after death the services of the machi or medicine-man "are again required, especially if the deceased be a person of distinction. The body is dissected and examined. If the liver be found in a healthy state, the death is attributed to natural causes; but if the liver prove to be inflamed, it is supposed to indicate the machinations of some evil-intentioned persons, and it rests with the medicine-man to discover the conspirator. This is accomplished by much the same means that were used to find out the nature of the disease. The gall is extracted, put in the magic drum, and after various incantations taken out and placed over the fire, in a pot carefully covered; if, after subjecting the gall to a certain amount of roasting, a stone is found in the bottom of the pot, it is declared to be the means by which death was produced. These stones, as well as the frogs, spiders, arrows, or whatever else may be extracted from the sick man, are called Huecuvu—the 'Evil One.' By aid of the Huecuvu the machi [medicine-man] throws himself into a trance, in which state he discovers and announces the person guilty of the death, and describes the manner in which it was produced."⁵²

Again, speaking of the Pahouins, a tribe of the Gaboon region in French Congo, a Catholic missionary writes thus: "It is so rare among the Pahouins that a death is considered natural! Scarcely has the deceased given up the ghost when the sorcerer appears on the scene. With three cuts of the knife, one transverse and two lateral, he dissects the breast of the corpse and turns down the skin on the face. Then he grabbles in the breast, examines the bowels attentively, marks the last muscular contractions, and thereupon pronounces whether the death was natural or not." If he decides that the death was due to sorcery, the suspected culprit has to submit to the poison ordeal in the usual manner to determine his guilt or innocence.⁵³

      The possibility of natural death admitted by the Melanesians.

Another savage people who have come to admit the possibility of merely natural death are the Melanesians of the New Hebrides and other parts of Central Melanesia. Amongst them "any sickness that is serious is believed to be brought about by ghosts or spirits; common complaints such as fever and ague are taken as coming in the course of nature. To say that savages are never ill without supposing a supernatural cause is not true of Melanesians; they make up their minds as the sickness comes whether it is natural or not, and the more important the individual who is sick, the more likely his sickness is to be ascribed to the anger of a ghost whom he has offended, or to witchcraft. No great man would like to be told that he was ill by natural weakness or decay. The sickness is almost always believed to be caused by a ghost, not by a spirit. … Generally it is to the ghosts of the dead that sickness is ascribed in the eastern islands as well as in the western; recourse is had to them for aid in causing and removing sickness; and ghosts are believed to inflict sickness not only because some offence, such as a trespass, has been committed against them, or because one familiar with them has sought their aid with sacrifice and spells, but because there is a certain malignity in the feeling of all ghosts towards the living, who offend them by being alive."⁵⁴ From this account we learn, first, that the Melanesians admit some deaths by common diseases, such as fever and ague, to be natural; and, second, that they recognise ghosts and spirits as well as sorcerers and witches, among the causes of death; indeed they hold that ghosts are the commonest of all causes of sickness and death.

      The possibility of natural death admitted by the Caffres of South Africa.

The same causes of death are recognised also by the Caffres of South Africa, as we learn from Mr. Dudley Kidd, who tells us that according to the beliefs of the natives, "to start with, there is sickness which is supposed to be caused by the action of ancestral spirits or by fabulous monsters. Secondly, there is sickness which is caused by the magical practices of some evil person who is using witchcraft in secret. Thirdly, there is sickness which comes from neither of these causes, and remains unexplained. It is said to be 'only sickness, and nothing more.' This third form of sickness is, I think, the commonest. Yet most writers wholly ignore it, or deny its existence. It may happen that an attack of indigestion is one day attributed to the action of witch or wizard; another day the trouble is put down to the account of ancestral spirits; on a third occasion the people may be at a loss to account for it, and so may dismiss the problem by saying that it is merely sickness. It is quite common to hear natives say that they are at a loss to account for some special case of illness. At first they thought it was caused by an angry ancestral spirit; but a great doctor has assured them that it is not the result of such a spirit. They then suppose it to be due to the magical practices of some enemy; but the doctor negatives that theory. The people are, therefore, driven to the conclusion that the trouble has no ascertainable cause. In some cases they do not even trouble to consult a diviner; they speedily recognise the sickness as due to natural causes. In such a case it needs no explanation. If they think that some friend of theirs knows of a remedy, they will try it on their own initiative, or may even go off to a white man to ask for some of his medicine. They would never dream of doing this if they thought they were being influenced by magic or by ancestral spirits. The Kafirs quite recognise that there are types of disease which are inherited, and have not been caused by magic

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