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

Abduction of souls by demons in Annam, Cochin-China, and China.

Often the abduction of a man's soul is set down to demons. The Annamites believe that when a man meets a demon and speaks to him, the demon inhales the man's breath and soul.[193 - A. Landes, “Contes et légendes annamites,” No. 76 in Cochinchine Française: excursions et reconnaissances, No. 23 (Saigon, 1885), p. 80.] The souls of the Bahnars of eastern Cochin-China are apt to be carried off by evil spirits, and the modes of recovering them are various. If a man suffers from a colic, the sorcerer may say that in planting sugar-cane, maize or what-not, he has pierced the stomach of a certain god who lives like a mole in the ground, and that the injured deity has punished him by abstracting his soul and burying it under a plant. Hence the cure for the colic is to pull up the plant and water the hole with millet wine and the blood of a fowl, a goat, or a pig. Again, if a child falls ill in the forest or the fields, it is because some devil has made off with its soul. To retrieve this spiritual loss the sorcerer constructs an apparatus which comprises an egg-shell in an egg-holder, a little waxen image of the sick child, and a small bamboo full of millet wine. This apparatus he sets up at a cross-road, praying the devil to drink the wine and surrender the stolen soul by depositing it in the egg-shell. Then he returns to the house, and putting a little cotton to the child's head restores the soul to its owner. Sometimes the sorcerer lays a trap for the thievish demon, the bait consisting of the liver of a pig or a fowl and the blood-smeared handle of a little mattock. At nightfall he sets the trap at a cross-road and lies in wait hard by. While the devil is licking the blood and munching the liver, the artful sorcerer pounces out on him, and after a severe struggle wrests the soul from his clutches, returning to the village victorious, but breathless and bleeding from his terrific encounter with the enemy of souls.[194 - Guerlach, “Chez les sauvages Ba-hnars,” Missions Catholiques, xvi. (1884) p. 436, xix. (1887) p. 453, xxvi. (1894) pp. 142 sq.] Fits and convulsions are generally set down by the Chinese to the agency of certain mischievous spirits who love to draw men's souls out of their bodies. At Amoy the spirits who serve babies and children in this way rejoice in the high-sounding titles of “celestial agencies bestriding galloping horses” and “literary graduates residing halfway up in the sky.” When an infant is writhing in convulsions, the frightened mother hastens to the roof of the house, and, waving about a bamboo pole to which one of the child's garments is attached, cries out several times, “My child So-and-so, come back, return home!” Meantime, another inmate of the house bangs away at a gong in the hope of attracting the attention of the strayed soul, which is supposed to recognise the familiar garment and to slip into it. The garment containing the soul is then placed on or beside the child, and if the child does not die recovery is sure to follow sooner or later.[195 - J. J. M. de Groot, The Religious System of China, i. 243 sq.] Similarly we saw that some Indians catch a man's lost soul in his boots and restore it to his body by putting his feet into them.[196 - See above, p. 45 (#x_5_i17).]

Abduction of souls by demons in the East Indies.

If Galelareese mariners are sailing past certain rocks or come to a river where they never were before, they must wash their faces, for otherwise the spirits of the rocks or the river would snatch away their souls.[197 - M. J. van Baarda, “Fabelen, Verhalen en Overleveringen der Galelareezen,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlv. (1895) p. 509.] When a Dyak is about to leave a forest through which he has been walking alone, he never forgets to ask the demons to give him back his soul, for it may be that some forest-devil has carried it off. For the abduction of a soul may take place without its owner being aware of his loss, and it may happen either while he is awake or asleep.[198 - M. T. H. Perelaer, Ethnographische Beschrijving der Dajaks (Zalt-Bommel, 1870), pp. 26 sq.] The Papuans of Geelvink Bay in New Guinea are apt to think that the mists which sometimes hang about the tops of tall trees in their tropical forests envelop a spirit or god called Narbrooi, who draws away the breath or soul of those whom he loves, thus causing them to languish and die. Accordingly, when a man lies sick, a friend or relation will go to one of these mist-capped trees and endeavour to recover the lost soul. At the foot of the tree he makes a peculiar sound to attract the attention of the spirit, and lights a cigar. In its curling smoke his fancy discerns the fair and youthful form of Narbrooi himself, who, decked with flowers, appears and informs the anxious enquirer whether the soul of his sick friend is with him or not. If it is, the man asks, “Has he done any wrong?” “Oh no!” the spirit answers, “I love him, and therefore I have taken him to myself.” So the man lays down an offering at the foot of the tree, and goes home with the soul of the sufferer in a straw bag. Arrived at the house, he empties the bag with its precious contents over the sick man's head, rubs his arms and hands with ginger-root, which he had first chewed small, and then ties a bandage round one of the patient's wrists. If the bandage bursts, it is a sign that Narbrooi has repented of his bargain, and is drawing away the sufferer once more to himself.[199 - “Eenige bijzonderheden betreffende de Papoeas van de Geelvinksbaai van Nieuw-Guinea,” Bijdragen tot de Taal- Land- en Volkenkunde van Neêrlandsch-Indië, ii. (1854) pp. 375 sq. It is especially the souls of children that the spirit loves to take to himself. See J. L. van Hasselt, “Die Papuastämme an der Geelvinkbai,” Mitteilungen der Geographischen Gesellschaft zu Jena, ix. (1891) p. 103; compare ib. iv. (1886) pp. 118 sq. The mists seen to hang about tree-tops are due to the power of trees to condense vapour, as to which see Gilbert White, Natural History of Selborne, part ii. letter 29.]

Abduction of souls by demons in the Moluccas.

In the Moluccas when a man is unwell it is thought that some devil has carried away his soul to the tree, mountain, or hill where he (the devil) resides. A sorcerer having pointed out the devil's abode, the friends of the patient carry thither cooked rice, fruit, fish, raw eggs, a hen, a chicken, a silken robe, gold, armlets, and so forth. Having set out the food in order they pray, saying: “We come to offer to you, O devil, this offering of food, clothes, gold, and so on; take it and release the soul of the patient for whom we pray. Let it return to his body, and he who now is sick shall be made whole.” Then they eat a little and let the hen loose as a ransom for the soul of the patient; also they put down the raw eggs; but the silken robe, the gold, and the armlets they take home with them. As soon as they are come to the house they place a flat bowl containing the offerings which have been brought back at the sick man's head, and say to him: “Now is your soul released, and you shall fare well and live to grey hairs on the earth.”[200 - Fr. Valentyn, Oud- en nieuw Oost-Indiën, iii. 13 sq.] A more modern account from the same region describes how the friend of the patient, after depositing his offerings on the spot where the missing soul is supposed to be, calls out thrice the name of the sick person, adding, “Come with me, come with me.” Then he returns, making a motion with a cloth as if he had caught the soul in it. He must not look to right or left or speak a word to any one he meets, but must go straight to the patient's house. At the door he stands, and calling out the sick person's name, asks whether he is returned. Being answered from within that he is returned, he enters and lays the cloth in which he has caught the soul on the patient's throat, saying, “Now you are returned to the house.” Sometimes a substitute is provided; a doll, dressed up in gay clothing and tinsel, is offered to the demon in exchange for the patient's soul, with these words, “Give us back the ugly one which you have taken away and receive this pretty one instead.”[201 - Van Schmidt, “Aanteekeningen nopens de zeden, gewoonten en gebruiken, benevens de vooroordeelen en bijgelovigheden der bevolking van de eilanden Saparoea, Haroekoe, Noessa Laut, en van een gedeelte van de zuidkust van Ceram,” in Tijdschrift voor Neêrlands Indië, 1843, dl. ii. 511 sqq.]

Abduction of souls by demons in Celebes and Siberia.

Among the Alfoors or Toradjas of Poso, in Central Celebes, a wooden puppet is offered to the demon as a substitute for the soul which he has abstracted, and the patient must touch the puppet in order to identify himself with it. The effigy is then hung on a bamboo pole, which is planted at the place of sacrifice outside of the house. Here too are deposited offerings of rice, an egg, a little wood (which is afterwards kindled), a sherd of a broken cooking-pot, and so forth. A long rattan extends from the place of sacrifice to the sufferer, who grasps one end of it firmly, for along it his lost soul will return when the devil has kindly released it. All being ready, the priestess informs the demon that he has come to the wrong place, and that there are no doubt much better quarters where he could reside. Then the father of the patient, standing beside the offerings, takes up his parable as follows: “O demon, we forgot to sacrifice to you. You have visited us with this sickness; will you now go away from us to some other place? We have made ready provisions for you on the journey. See, here is a cooking-pot, here are rice, fire, and a fowl. O demon, go away from us.” With that the priestess strews rice towards the bamboo-pole to lure back the wandering soul; and the fowl promised to the devil is thrown in the same direction, but is instantly jerked back again by a string which, in a spirit of intelligent economy, has been previously attached to its leg. The demon is now supposed to accept the puppet, which hangs from the pole, and to release the soul, which, sliding down the pole and along the rattan, returns to its proper owner. And lest the evil spirit should repent of the barter which has just been effected, all communication with him is broken off by cutting down the pole.[202 - A. C. Kruijt, “Een en ander aangaande het geestelijk en maatschappelijk leven van den Poso-Alfoer,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, xxxix. (1895) pp. 5-8.] Similarly the Mongols make up a horse of birch-bark and a doll, and invite the demon to take the doll instead of the patient and to ride away on the horse.[203 - A. Bastian, Die Seele und ihre Erscheinungswesen in der Ethnographie (Berlin, 1868), pp. 36 sq.; J. G. Gmelin, Reise durch Sibirien, ii. 359 sq. This mode of curing sickness, by inducing the demon to swap the soul of the patient for an effigy, is practised also by the Dyaks and by some tribes on the northern coast of New Guinea. See H. Ling Roth, “Low's Natives of Borneo,” Journal of the Anthropological Institute, xxi. (1892) p. 117; E. L. M. Kühr, “Schetsen uit Borneo's Westerafdeeling,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlvii. (1897) pp. 62 sq.; F. S. A. de Clercq, “De West- en Noordkust van Nederlandsch Nieuw-Guinea,” Tijdschrift van het kon. Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, x. (1893) pp. 633 sq.] A Yakut shaman, rigged out in his professional costume, with his drum in his hand, will boldly descend into the lower world and haggle with the demon who has carried off a sick man's soul. Not uncommonly the demon proves amenable to reason, and in consideration of the narrow circumstances of the patient's family will accept a more moderate ransom than he at first demanded. For instance, he may be brought to put up with the skin of an Arctic hare or Arctic fox instead of a foal or a steer. The bargain being struck, the shaman hurries back to the sufferer's bedside, from which to the merely carnal eye he has never stirred, and informs the anxious relatives of the success of his mission. They in turn gladly hasten to provide the ransom.[204 - V. Priklonski, “Todtengebräuche der Jakuten,” Globus, lix. (1891) pp. 81 sq. Compare id., “Über das Schamenthum bei den Jakuten,” in A. Bastian's Allerlei aus Volks- und Menschenkunde, i. 218 sq.]

Souls rescued from demons at a house-warming in Minahassa.

Demons are especially feared by persons who have just entered a new house. Hence at a house-warming among the Alfoors of Minahassa in Celebes the priest performs a ceremony for the purpose of restoring their souls to the inmates. He hangs up a bag at the place of sacrifice and then goes through a list of the gods. There are so many of them that this takes him the whole night through without stopping. In the morning he offers the gods an egg and some rice. By this time the souls of the household are supposed to be gathered in the bag. So the priest takes the bag, and holding it on the head of the master of the house, says, “Here you have your soul; go (soul) to-morrow away again.” He then does the same, saying the same words, to the housewife and all the other members of the family.[205 - P. N. Wilken, “Bijdragen tot de kennis van de zeden en gewoonten der Alfoeren in de Minahassa,” Mededeelingen van wege het Nederlandsche Zendelinggenootschap, vii. (1863) pp. 146 sq. Why the priest, after restoring the soul, tells it to go away again, is not clear.] Amongst the same Alfoors one way of recovering a sick man's soul is to let down a bowl by a belt out of a window and fish for the soul till it is caught in the bowl and hauled up.[206 - J. G. F. Riedel “De Minahasa in 1825,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xviii. 523.] And among the same people, when a priest is bringing back a sick man's soul which he has caught in a cloth, he is preceded by a girl holding the large leaf of a certain palm over his head as an umbrella to keep him and the soul from getting wet, in case it should rain; and he is followed by a man brandishing a sword to deter other souls from any attempt at rescuing the captured spirit.[207 - N. Graafland, De Minahassa (Rotterdam, 1869), i. 327 sq.]

Souls carried off by the sun and other gods.

In Nias, when a man dreams that a pig is fastened under a neighbour's house, it is a sign that some one in that house will die. They think that the sun-god is drawing away the shadows or souls of that household from this world of shadows to his own bright world of radiant light, and a ceremony must needs be performed to win back these passing souls to earth. Accordingly, while it is still night, the priest begins to drum and pray, and he continues his orisons till about nine o'clock next morning. Then he takes his stand at an opening in the roof through which he can behold the sun, and spreading out a cloth waits till the beams of the morning sun fall full upon it. In the sunbeams he thinks the wandering souls have come back again; so he wraps the cloth up tightly, and quitting the opening in the roof, hastens with his precious charge to the expectant household. Before each member of it he stops, and dipping his fingers into the cloth takes out his or her soul and restores it to the owner by touching the person on the forehead.[208 - Fr. Kramer, “Der Götzendienst der Niasser,” Tijdschrift voor Indische Taal- Land- en Volkenkunde, xxxiii. (1890) pp. 490 sq.] The Thompson Indians of British Columbia think that the setting sun draws the souls of men away towards it; hence they will never sleep with their heads to the sunset.[209 - 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. 357.] The Samoans tell how two young wizards, passing a house where a chief lay very sick, saw a company of gods from the mountain sitting in the doorway. They were handing from one to another the soul of the dying chief. It was wrapt in a leaf, and had been passed from the gods inside the house to those sitting in the doorway. One of the gods handed the soul to one of the wizards, taking him for a god in the dark, for it was night. Then all the gods rose up and went away; but the wizard kept the chief's soul. In the morning some women went with a present of fine mats to fetch a famous physician. The wizards were sitting on the shore as the women passed, and they said to the women, “Give us the mats and we will heal him.” So they went to the chief's house. He was very ill, his jaw hung down, and his end seemed near. But the wizards undid the leaf and let the soul into him again, and forthwith he brightened up and lived.[210 - G. Turner, Samoa, pp. 142 sq.]

Lost souls extracted from a fowl.

The Battas or Bataks of Sumatra believe that the soul of a living man may transmigrate into the body of an animal. Hence, for example, the doctor is sometimes desired to extract the patient's soul from the body of a fowl, in which it has been hidden away by an evil spirit.[211 - J. B. Neumann, “Het Pane- en Bila-stroomgebied op het eiland Sumatra,” Tijdschrift van het Nederlandsch Aardrijkskundig Genootschap, Tweede Serie, dl. iii., Afdeeling, meer uitgebreide artikelen, No. 2 (1886), p. 302.]

Lost souls brought back in a visible form. Soul lost by a fall and recovered from the earth.

Sometimes the lost soul is brought back in a visible shape. In Melanesia a woman, knowing that a neighbour was at the point of death, heard a rustling in her house, as of a moth fluttering, just at the moment when a noise of weeping and lamentation told her that the soul was flown. She caught the fluttering thing between her hands and ran with it, crying out that she had caught the soul. But though she opened her hands above the mouth of the corpse, it did not revive.[212 - R. H. Codrington, “Religious Beliefs and Practices in Melanesia,” Journal of the Anthropological Institute, x. (1881) p. 281; id., The Melanesians, p. 267.] In Lepers' Island, one of the New Hebrides, for ten days after a birth the father is careful not to exert himself or the baby would suffer for it. If during this time he goes away to any distance, he will bring back with him on his return a little stone representing the infant's soul. Arrived at home he cries, “Come hither,” and puts down the stone in the house. Then he waits till the child sneezes, at which he cries, “Here it is”; for now he knows that the little soul has not been lost after all.[213 - R. H. Codrington, The Melanesians, p. 229] The Salish or Flathead Indians of Oregon believe that a man's soul may be separated for a time from his body without causing death and without the man being aware of his loss. It is necessary, however, that the lost soul should be soon found and restored to its owner or he will die. The name of the man who has lost his soul is revealed in a dream to the medicine-man, who hastens to inform the sufferer of his loss. Generally a number of men have sustained a like loss at the same time; all their names are revealed to the medicine-man, and all employ him to recover their souls. The whole night long these soulless men go about the village from lodge to lodge, dancing and singing. Towards daybreak they go into a separate lodge, which is closed up so as to be totally dark. A small hole is then made in the roof, through which the medicine-man, with a bunch of feathers, brushes in the souls, in the shape of bits of bone and the like, which he receives on a piece of matting. A fire is next kindled, by the light of which the medicine-man sorts out the souls. First he puts aside the souls of dead people, of which there are usually several; for if he were to give the soul of a dead person to a living man, the man would die instantly. Next he picks out the souls of all the persons present, and making them all to sit down before him, he takes the soul of each, in the shape of a splinter of bone, wood, or shell, and placing it on the owner's head, pats it with many prayers and contortions till it descends into the heart and so resumes its proper place.[214 - Horatio Hale, United States Exploring Expedition, Ethnography and Philology (Philadelphia, 1846), pp. 208 sq. Compare Ch. Wilkes, Narrative of the United States Exploring Expedition (London, 1845), iv. 448 sq. Similar methods of recovering lost souls are practised by the Haidas, Nootkas, Shuswap, and other Indian tribes of British Columbia. See Fr. Boas, in Fifth Report on the North-Western Tribes of Canada, pp. 58 sq. (separate reprint from the Report of the British Association for 1889); id. in Sixth Report, etc., pp. 30, 44, 59 sq., 94 (separate reprint of the Report of the Brit. Assoc. for 1890); id. in Ninth Report, etc., p. 462 (in Report of the Brit. Assoc. for 1894). Kwakiutl medicine-men exhibit captured souls in the shape of little balls of eagle down. See Fr. Boas, in Report of the U.S. National Museum for 1895, pp. 561, 575.] In Amboyna the sorcerer, to recover a soul detained by demons, plucks a branch from a tree, and waving it to and fro as if to catch something, calls out the sick man's name. Returning he strikes the patient over the head and body with the branch, into which the lost soul is supposed to have passed, and from which it returns to the patient.[215 - J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua, pp. 77 sq.] In the Babar Islands offerings for evil spirits are laid at the root of a great tree (wokiorai), from which a leaf is plucked and pressed on the patient's forehead and breast; the lost soul, which is in the leaf, is thus restored to its owner.[216 - J. G. F. Riedel, op. cit. pp. 356 sq.] In some other islands of the same seas, when a man returns ill and speechless from the forest, it is inferred that the evil spirits which dwell in the great trees have caught and kept his soul. Offerings of food are therefore left under a tree and the soul is brought home in a piece of wax.[217 - J. G. F. Riedel, op. cit. p. 376.] Amongst the Dyaks of Sarawak the priest conjures the lost soul into a cup, where it is seen by the uninitiated as a lock of hair, but by the initiated as a miniature human being. This the priest pokes back into the patient's body through an invisible hole in his skull.[218 - Spenser St. John, Life in the Forests of the Far East,

i. 189; H. Ling Roth, The Natives of Sarawak and British North Borneo, i. 261. Sometimes the souls resemble cotton seeds (Spenser St. John, l. c.). Compare id. i. 183.] In Nias the sick man's soul is restored to him in the shape of a firefly, visible only to the sorcerer, who catches it in a cloth and places it on the forehead of the patient.[219 - Nieuwenhuisen en Rosenberg, “Verslag omtrent het Eiland Nias,” Verhandel. van het Batav. Genootsch. van Kunsten en Wetenschappen, xxx. (Batavia, 1863) p. 116; H. von Rosenberg, Der Malayische Archipel, p. 174; E. Modigliani, Viaggio a Nías (Milan, 1890), p. 192.] Amongst the Indians of Santiago Tepehuacan, if a child has fallen from the arms of its bearer and an illness has resulted from the fall, the parents will take the child's shirt, stretch it out on the spot where the little one fell, and say, “Come, come, come back to the infant.” Then they bring back a little of the earth wrapped up in the shirt, and put the shirt on the child. They say that in this manner the spirit is replaced in the child's body and that he will recover.[220 - “Lettre du curé de Santiago Tepehuacan à son évêque sur les mœurs et coutumes des Indiens soumis à ses soins,” Bulletin de la Société de Géographie (Paris), IIme Série, ii. (1834) p. 178.] With this we may compare an Irish custom reported by Camden. When any one happens to fall, he springs up again, and turning round thrice to the right, digs the earth with a sword or knife, and takes up a turf, because they say the earth restores his shade to him. But if he falls sick within two or three days thereafter, a woman skilled in these matters is sent to the spot, and there says: “I call thee, So-and-so, from the East and West, from the South and North, from the groves, woods, rivers, marshes, fairies white, red, and black,” and so forth. After uttering certain short prayers, she returns home to the sick person, and whispering in his ear another prayer, along with a Pater Noster, puts some burning coals into a cup of clean water, and so decides whether the distemper has been inflicted by the fairies.[221 - W. Camden, Britannia (London, 1607), p. 792. The passage has not always been understood by Camden's translators.] Here, though Camden is not very explicit, and he probably did not quite understand the custom he describes, it seems plain that the shade or soul of a man who has fallen is conceived as adhering to the ground where he fell. Accordingly he seeks to regain possession of it by digging up the earth; but if he fails to recover it, he sends a wise woman to the spot to win back his soul from the fairies who are detaining it.

Recovery of the soul in ancient Egypt.

The ancient Egyptians held that a dead man is not in a state to enter on the life hereafter until his soul has been found and restored to his mummified body. The vital spark had been commonly devoured by the malignant god Sit, who concealed his true form in the likeness of a horned beast, such as an ox or a gazelle. So the priests went in quest of the missing spirit, slaughtered the animal which had devoured it, and cutting open the carcase found the soul still undigested in its stomach. Afterwards the son of the deceased embraced the mummy or the image of his father in order to restore his soul to him. Formerly it was customary to place the skin of the slain beast on the dead man for the purpose of recruiting his strength with that of the animal.[222 - A. Moret, Le Rituel du culte divin journalier en Égypte (Paris, 1902), pp. 32-35, 83 sq.]

Souls stolen or detained by sorcerers in Fiji and Polynesia.

Again, souls may be extracted from their bodies or detained on their wanderings not only by ghosts and demons but also by men, especially by sorcerers. In Fiji, if a criminal refused to confess, the chief sent for a scarf with which “to catch away the soul of the rogue.” At the sight or even at the mention of the scarf the culprit generally made a clean breast. For if he did not, the scarf would be waved over his head till his soul was caught in it, when it would be carefully folded up and nailed to the end of a chief's canoe; and for want of his soul the criminal would pine and die.[223 - Th. Williams, Fiji and the Fijians

(London, 1860), i. 250.] The sorcerers of Danger Island used to set snares for souls. The snares were made of stout cinet, about fifteen to thirty feet long, with loops on either side of different sizes, to suit the different sizes of souls; for fat souls there were large loops, for thin souls there were small ones. When a man was sick against whom the sorcerers had a grudge, they set up these soul-snares near his house and watched for the flight of his soul. If in the shape of a bird or an insect it was caught in the snare the man would infallibly die.[224 - W. W. Gill, Myths and Songs of the South Pacific, p. 171; id., Life in the Southern Isles, pp. 181 sqq. Cinet, sinnet, or sennit is cordage made from the dried fibre of the coco-nut husk. Large quantities of it are used in Fiji. See Th. Williams, Fiji and the Fijians,

i. 69.] When a Polynesian mother desired that the child in her womb should grow up to be a great warrior or a great thief, she repaired to the temple of the war-god Oro or of the thief-god Hiro. There the priest obligingly caught the spirit of the god in a snare made of coco-nut fibre, and then infused it into the woman. When the child was born, the mother took it to the temple and dedicated it to the god with whose divine spirit the infant was already possessed.[225 - J. Williams, Narrative of Missionary Enterprises in the South Sea Islands (London, 1838), pp. 93, 466 sq. A traveller in Zombo-land found traps commonly set at the entrances of villages and huts for the purpose of catching the devil. See Rev. Th. Lewis, “The Ancient Kingdom of Kongo,” The Geographical Journal, xix. (1902) p. 554.] The Algonquin Indians also used nets to catch souls, but only as a measure of defence. They feared lest passing souls, which had just quitted the bodies of dying people, should enter their huts and carry off the souls of the inmates to deadland. So they spread nets about their houses to catch and entangle these ghostly intruders in the meshes.[226 - Relations des Jésuites, 1639, p. 44 (Canadian reprint, Quebec, 1858).]

Detention of souls by sorcerers in Africa.

Among the Sereres of Senegambia, when a man wishes to revenge himself on his enemy he goes to the Fitaure (chief and priest in one), and prevails on him by presents to conjure the soul of his enemy into a large jar of red earthenware, which is then deposited under a consecrated tree. The man whose soul is shut up in the jar soon dies.[227 - L. J. B. Bérenger-Féraud, Les Peuplades de la Sénégambie (Paris, 1879), p. 277.] Among the Baoules of the Ivory Coast it happened once that a chief's soul was extracted by the magic of an enemy, who succeeded in shutting it up in a box. To recover it, two men held a garment of the sick man, while a witch performed certain enchantments. After a time she declared that the soul was now in the garment, which was accordingly rolled up and hastily wrapped about the invalid for the purpose of restoring his spirit to him.[228 - Delafosse, in L'Anthropologie, xi. (1895) p. 558.] Some of the Congo negroes think that enchanters can get possession of human souls, and enclosing them in tusks of ivory, sell them to the white man, who makes them work for him in his country under the sea. It is believed that very many of the coast labourers are men thus obtained; so when these people go to trade they often look anxiously about for their dead relations. The man whose soul is thus sold into slavery will die “in due course, if not at the time.”[229 - W. H. Bentley, Life on the Congo (London, 1887), p. 71.] In some parts of West Africa, indeed, wizards are continually setting traps to catch souls that wander from their bodies in sleep; and when they have caught one, they tie it up over the fire, and as it shrivels in the heat the owner sickens. This is done, not out of any grudge towards the sufferer, but purely as a matter of business. The wizard does not care whose soul he has captured, and will readily restore it to its owner if only he is paid for doing so. Some sorcerers keep regular asylums for strayed souls, and anybody who has lost or mislaid his own soul can always have another one from the asylum on payment of the usual fee. No blame whatever attaches to men who keep these private asylums or set traps for passing souls; it is their profession, and in the exercise of it they are actuated by no harsh or unkindly feelings. But there are also wretches who from pure spite or for the sake of lucre set and bait traps with the deliberate purpose of catching the soul of a particular man; and in the bottom of the pot, hidden by the bait, are knives and sharp hooks which tear and rend the poor soul, either killing it outright or mauling it so as to impair the health of its owner when it succeeds in escaping and returning to him. Miss Kingsley knew a Kruman who became very anxious about his soul, because for several nights he had smelt in his dreams the savoury smell of smoked crawfish seasoned with red pepper. Clearly some ill-wisher had set a trap baited with this dainty for his dream-soul, intending to do him grievous bodily, or rather spiritual, harm; and for the next few nights great pains were taken to keep his soul from straying abroad in his sleep. In the sweltering heat of the tropical night he lay sweating and snorting under a blanket, his nose and mouth tied up with a handkerchief to prevent the escape of his precious soul.[230 - Mary H. Kingsley, Travels in West Africa (London, 1897), pp. 461 sq.]

Taking the souls of enemies first and their heads afterwards.

When Dyaks of the Upper Melawie are about to go out head-hunting they take the precaution of securing the souls of their enemies before they attempt to kill their bodies, calculating apparently that mere bodily death will soon follow the spiritual death, or capture, of the soul. With this intention they clear a small space in the underwood of the forest, and set up in the clearing one of those miniature houses in which it is customary to deposit the ashes of the dead. Food is placed in the little house, which, though raised on four posts, is connected with the ground by a tiny inverted ladder of the sort up which spirits are believed to swarm. When these preparations have been completed, the leader of the expedition comes and sits down a little way from the miniature house, and addressing the spirits of kinsmen who had the misfortune to be beheaded by their enemies, he says, “O ghosts of So-and-so, come speedily back to our village. We have rice in abundance. Our trees all bear ripe fruit. Our baskets are full to the brim. O ghosts, come swiftly back and forget not to bring your new friends and acquaintances with you.” But by the new friends and acquaintances of the ghosts he means the souls of the enemies against whom he is about to lead the expedition. Meantime the other warriors have hidden themselves close by behind trees and bushes, and are listening with all their ears. When the cry of an animal is heard in the forest, or a humming sound seems to issue from the little house, it is a sign that the ghosts of their friends have come, bringing with them the souls of their enemies, which are accordingly at their mercy. At that the lurking warriors leap forth from their ambush, and with brandished blades hew and slash at the souls of their foemen swarming unseen in the air. Taken completely by surprise, the panic-stricken souls flee in all directions, and are fain to hide under every leaf and stone on the ground. But even here their retreat is cut off. For now the leader of the expedition is hard at work, grubbing up with his hands every stone and leaf to right and left, and thrusting them with feverish haste into the basket, which he at once ties up securely. He now flatters himself that he has the souls of the enemy safe in his possession; and when in the course of the expedition the heads of the foe are severed from their bodies, he will pack them into the same basket in which their souls are already languishing in captivity.[231 - E. L. M. Kühr, in Internationales Archiv für Ethnographie, ii. (1889) p. 163; id., “Schetsen uit Borneo's Westerafdeeling,” Bijdragen tot de Taal- Land- en Volkenkunde van Nederlandsch-Indië, xlvii. (1897) pp. 59 sq. Among the Haida Indians of Queen Charlotte Islands “every war-party must be accompanied by a shaman, whose duty it was to find a propitious time for making an attack, etc., but especially to war with and kill the souls of the enemy. Then the death of their natural bodies was certain.” See J. R. Swanton, “Contributions to the Ethnology of the Haida” (Leyden and New York, 1905), p. 40 (Memoir of the American Museum of Natural History, The Jesup North Pacific Expedition, vol. v. part i.). Some of the Dyaks of south-eastern Borneo perform a ceremony for the purpose of extracting the souls from the bodies of prisoners whom they are about to torture to death. See F. Grabowsky, “Der Tod, das Begräbnis, etc., bei den Dajaken,” Internationales Archiv für Ethnographie, ii. (1889) p. 199.]

Injuries of various sorts done to captured souls by wizards.

In Hawaii there were sorcerers who caught souls of living people, shut them up in calabashes, and gave them to people to eat. By squeezing a captured soul in their hands they discovered the place where people had been secretly buried.[232 - A. Bastian, Allerlei aus Volks- und Menschenkunde (Berlin, 1888), i. 119.] Amongst the Canadian Indians, when a wizard wished to kill a man, he sent out his familiar spirits, who brought him the victim's soul in the shape of a stone or the like. The wizard struck the soul with a sword or an axe till it bled profusely, and as it bled the man to whom it belonged fell ill and died.[233 - Relations des Jésuites, 1637, p. 50 (Canadian reprint, Quebec, 1858).] In Amboyna if a doctor is convinced that a patient's soul has been carried away by a demon beyond recovery, he seeks to supply its place with a soul abstracted from another man. For this purpose he goes by night to a house and asks, “Who's there?” If an inmate is incautious enough to answer, the doctor takes up from before the door a clod of earth, into which the soul of the person who replied is thought to have passed. This clod the doctor lays under the sick man's pillow, and performs certain ceremonies by which the stolen soul is conveyed into the patient's body. Then as he goes home the doctor fires two shots to frighten the soul from returning to its proper owner.[234 - J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua (the Hague, 1886), pp. 78 sq.] A Karen wizard will catch the wandering soul of a sleeper and transfer it to the body of a dead man. The latter, therefore, comes to life as the former dies. But the friends of the sleeper in turn engage a wizard to steal the soul of another sleeper, who dies as the first sleeper comes to life. In this way an indefinite succession of deaths and resurrections is supposed to take place.[235 - E. B. Cross, “On the Karens,” Journal of the American Oriental Society, iv. (1854) p. 307.]

Abduction of human souls by Malay wizards.

Nowhere perhaps is the art of abducting human souls more carefully cultivated or carried to higher perfection than in the Malay Peninsula. Here the methods by which the wizard works his will are various, and so too are his motives. Sometimes he desires to destroy an enemy, sometimes to win the love of a cold or bashful beauty. Some of the charms operate entirely without contact; in others, the receptacle into which the soul is to be lured has formed part of, or at least touched, the person of the victim. Thus, to take an instance of the latter sort of charm, the following are the directions given for securing the soul of one whom you wish to render distraught. Take soil from the middle of his footprint; wrap it up in pieces of red, black, and yellow cloth, taking care to keep the yellow outside; and hang it from the centre of your mosquito curtain with parti-coloured thread. It will then become your victim's soul. To complete the transubstantiation, however, it is needful to switch the packet with a birch composed of seven leaf-ribs from a “green” coco-nut. Do this seven times at sunset, at midnight, and at sunrise, saying, “It is not earth that I switch, but the heart of So-and-so.” Then bury it in the middle of a path where your victim is sure to step over it, and he will unquestionably become distraught.[236 - W. W. Skeat, Malay Magic (London, 1900), pp. 568 sq.] Another way is to scrape the wood of the floor where your intended victim has been sitting, mix the scrapings with earth from his or her footprint, and knead the whole with wax from a deserted bees' comb into a likeness of him or her. Then fumigate the figure with incense and beckon to the soul every night for three nights successively by waving a cloth, while you recite the appropriate spell.[237 - W. W. Skeat, op. cit. pp. 569 sq.] In the following cases the charm takes effect without any contact whatever, whether direct or indirect, with the victim. When the moon, just risen, looks red above the eastern horizon, go out, and standing in the moonlight, with the big toe of your right foot on the big toe of your left, make a speaking-trumpet of your right hand and recite through it the following words:

“OM. I loose my shaft, I loose it and the moon clouds over,
I loose it, and the sun is extinguished.
I loose it, and the stars burn dim.
But it is not the sun, moon, and stars that I shoot at,
It is the stalk of the heart of that child of the congregation, So-and-so.

Cluck! cluck! soul of So-and-so, come and walk with me,
Come and sit with me,
Come and sleep and share my pillow.
Cluck! cluck! soul.”

Repeat this thrice and after every repetition blow through your hollow fist.[238 - W. W. Skeat, op. cit. pp. 574 sq.] Or you may catch the soul in your turban, thus. Go out on the night of the full moon and the two succeeding nights; sit down on an ant-hill facing the moon, burn incense, and recite the following incantation:

“I bring you a betel leaf to chew,
Dab the lime on to it, Prince Ferocious,
For Somebody, Prince Distraction's daughter, to chew.
Somebody at sunrise be distraught for love of me,
Somebody at sunset be distraught for love of me.
As you remember your parents, remember me;
As you remember your house and house-ladder, remember me.
When thunder rumbles, remember me;
When wind whistles, remember me;
When the heavens rain, remember me;
When cocks crow, remember me;
When the dial-bird tells its tales, remember me;
When you look up at the sun, remember me;
When you look up at the moon, remember me,
For in that self-same moon I am there.
Cluck! cluck! soul of Somebody come hither to me.
I do not mean to let you have my soul,
Let your soul come hither to mine.”

Now wave the end of your turban towards the moon seven times each night. Go home and put it under your pillow, and if you want to wear it in the daytime, burn incense and say, “It is not a turban that I carry in my girdle, but the soul of Somebody.”[239 - W. W. Skeat, op. cit. pp. 576 sq.]

Athenian curse accompanied by the shaking of red cloths.

Perhaps the magical ceremonies just described may help to explain a curious rite, of immemorial antiquity, which was performed on a very solemn occasion at Athens. On the eve of the sailing of the fleet for Syracuse, when all hearts beat high with hope, and visions of empire dazzled all eyes, consternation suddenly fell on the people one May morning when they rose and found that most of the images of Hermes in the city had been mysteriously mutilated in the night. The impious perpetrators of the sacrilege were unknown, but whoever they were, the priests and priestesses solemnly cursed them according to the ancient ritual, standing with their faces to the west and shaking red cloths up and down.[240 - Lysias, Or. vi. 51, p. 51 ed. C. Scheibe. The passage was pointed out to me by my friend Mr. W. Wyse. As to the mutilation of the Hermae, see Thucydides, vi. 27-29, 60 sq.; Andocides, Or. i. 37 sqq.; Plutarch, Alcibiades, 18.] Perhaps in these cloths they were catching the souls of those at whom their curses were levelled, just as we have seen that Fijian chiefs used to catch the souls of criminals in scarves and nail them to canoes.[241 - Above, p. 69 (#x_7_i5).]