Curiosities of Superstition, and Sketches of Some Unrevealed Religions

A very hollow yet powerful voice, certainly differing greatly from that of Toolemak, then chanted for some time; and a singular medley of hisses, groans, shouts, and gobblings like a turkey’s, followed in swift succession. The old woman sang with increased energy, and as Captain Lyon conjectured that the exhibition was intended to astonish “the Kabloona,” he said repeatedly that he was greatly terrified. As he expected, this admission added fuel to the flame, until the form immortal, exhausted by its own might, asked leave to retire. The voice gradually died away out of hearing, as at first, and a very indistinct hissing succeeded. In its advance it sounded like the tone produced by the wind upon the bass cord of an Æolian harp; this was soon changed to a rapid hiss, like that of a rocket, and Toolemak, with a yell, announced the spirit’s return. At the first distant sibilation Captain Lyon held his breath, and twice exhausted himself; but the Eskimo conjuror did not once respire, and even his returning and powerful yell was uttered without previous pause or inspiration of air.

When light was admitted, the wizard, as might be expected, was in a state of profuse perspiration, and greatly exhausted by his exertions, which had continued for at least half an hour. Captain Lyon then observed a couple of bunches, each consisting of two strips of white deerskin and a long piece of sinew, attached to the back of his coat. These he had not seen before, and he was gravely told that they had been sewn on by Tomga while he was below.

During his absence, the angekok professes to visit the dwelling-place of the particular spirit he has invoked, and he will sometimes astonish his audience with a description of the nether-world and its inhabitants. For instance, there is a female spirit called Aywilliayoo, who commands, by means of her right hand, all the bears, whales, seals, and walruses. Therefore, when a lack of provisions is experienced, the angekok pays a visit to Aywilliayoo, and attacks her hand. If he can cut off her nails, the bears are immediately released; the loss of one finger-joint liberates the small seals; the second joint dismisses the larger seals; the knuckles place at liberty the whole herds of walruses, while the entire hand liberates the whale.

Aywilliayoo is tall, with only one eye and one pigtail, but as this pigtail is as large as a man’s leg, and descends to her knee, she may well be contented with it. She owns a splendid house, which, however, Toolemak refrained from entering, because it was guarded by a huge dog, with black hindquarters and no tail. Her father, in size, might be mistaken for a boy of ten years old; he has but one arm, which is always encased in a large bear-skin mitten.

Dr. Kane considers it a fact of psychological interest, as it shows that civilised or savage wonder-workers form a single family, that the angekoks have a firm belief in their own powers. “I have known,” he says, “several of them personally, and can speak with confidence on this point. I could not detect them in any resort to jugglery or natural magic: their deceptions are simply vocal, a change of voice, and perhaps a limited profession of ventriloquism, made more imposing by the darkness.” They have, however, like the members of the learned professions everywhere else, a certain language or jargon of their own, in which they communicate with each other.

While the angekoks are the dispensers of good, the issintok, or evil men, are the workers of injurious spells, enchantments, and metamorphoses. Like the witches of both Englands, the Old and the New, these malignant creatures are rarely submitted to trial until they have suffered punishment – the old “Jeddart justice” —castigat auditque. Two of them, in 1818, suffered the penalty of their crime on the same day, one at Kannonak, the other at Upernavik. The latter was laudably killed in accordance with the “old custom” … custom being everywhere the apology for any act revolting to moral sense. He was first harpooned, then disembowelled; a flap letdown from his forehead “to cover his eyes and prevent his seeing again” – he had, it appears, the repute of an evil eye; and then small portions of his heart were eaten, to ensure that he should not come back to earth unchanged.

When an Eskimo has injured any one of his countrymen, – has cut his seal-lines, or lamed his dogs, or burned his bladder-float – or perpetrated some equally grievous offence – the angekok summons him to meet the countryside before the tribunal of the hunapok. The friends of the parties, and the idlers for miles around, assemble about the justice-seat; it may be at some little cluster of huts, or, if the weather permit, in the open air. The accuser rises, and strikes a few discords with a seal-rib on a tom-tom or drum. “He then passes to the charge, and pours out in long paragraphic words all the abuse and ridicule to which his outrageous vernacular can give expression. The accused meanwhile is silent; but, as the orator pauses after a signal hit, or to flourish a cadence on his musical instrument, the whole audience, friends, neutrals, and opponents signalise their approval by outcries as harmonious as those we sometimes hear in our town meetings at home. Stimulated by the applause, and warming with his own fires, the accuser renews the attack, his eloquence becoming more and more licentious and vituperative, until it has exhausted either his strength or his vocabulary of invective. Now comes the accused, with defence, and counter-charge, and retorted abuse; the assembly still listening and applauding through a lengthened session. The Homeric debate at a close, the angekoks hold a powwow, and a penalty is denounced against the accused for his guilt, or the accuser for his unsustained prosecution.”

CHAPTER XVII.

A MEDIÆVAL SUPERSTITION: THE FLAGELLANTS

Among the extraordinary delusions of the human mind, none is more hateful than the conviction cherished among so many sects, that the Supreme Being can be propitiated by the self-imposed torture of His worshippers. And nothing more vividly illustrates the difference between the God of the Christian religion and the stern deity of so many human creeds, than the aspect of the former as man’s Heavenly Father, Who requires from him no other offering than that of a contrite and humble heart, – Who asks not that the Indian Fakir should cramp his limbs and lacerate his body, or that S. Simeon Stylites should stand night and day, in the scorching sun of summer, and the freezing cold of winter, on his lonely pillar. It is a proof of our wider and deeper knowledge of God that we are beginning to emancipate ourselves from the thraldom of this evil idea, and to recognise in Him a tender, compassionate Guide and Friend, Who, unto them that love Him, causeth all things to work for the best. In modern Calvinism the superstition still lingers, and it is supposed that a gloomy life, unrelieved even by the most innocent pleasures, must needs be acceptable to the Almighty Love; but this shadow in the Christian’s faith is rapidly receding before the growing and broadening light. We are sons of God, and heirs; and what He asks from us, what alone He will receive, is the offering of affection and the sacrifice of fear. And the greatest claim which Christianity puts forward to the hearts and minds of men is that it has delivered, or will deliver them, when rightly understood, from the degrading superstition of the ascetic solitary and the self-torturer. “Its true dignity is, that unseen it has ever gone about doing good. Link after link has it struck from the chain of every human thraldom; error after error has it banished; pain after pain has it driven from body or from mind; and so silently has the blessing come, that (like the sick man whom the Saviour made to walk) ‘he that was healed wist not who it was.’”

But error is slow to die; and long after the introduction of Christianity men continued to think that God would not hear them, unless, like the priests of Baal, they approached Him in blood and tears. At the bottom of it lay, no doubt, a truth, that the spirit could be exalted and purified only by contempt of the flesh: – and not perceiving that what was demanded of them was a moral and spiritual victory, they sought, by sore treatment of the body, to conquer its sinful appetites. They forgot that Christ had spoken of the body as “a temple,” – the temple of the Holy Ghost; that it was as much the creation of God as the immortal soul, and as His wondrous handiwork should be treated with the reverence due to all that He has made. And they came to look upon the body as a deadly enemy, the slave and accomplice of the devil, which could be subdued only by a regimen of pain and terror. And so, when an evil suggestion tempted them, they scourged themselves until the blood ran from their mangled flesh, or they plunged naked into the deep winter snow, or barefooted they trod the flinty soil, or they fasted until the exhausted brain sank into the stupor of delirium.

Thus we read of S. Hilarion: —

Covering his limbs only with a sackcloth, and having a cloak of skin, he wandered forth into the desert that lies beyond Gaza, and enjoyed the “vast and terrible solitude,” feeding on only fifteen figs after the setting of the sun; and because the region was of ill repute from robberies, no man had ever before stayed in that place. The devil, seeing what he was doing, and whither he had gone, was tormented. And he who of old boasted, saying: “I shall ascend into heaven, I shall sit above the stars of heaven, and shall be like unto the Most High,” now saw that he had been conquered by a boy, and trampled under foot by him, who, on account of his youth, could commit no sin. He therefore began to tempt his senses; but he, enraged with himself, and beating his breast with his fist, as if he would drive out thoughts by blows, “I will force thee, mine ass,” said he, “not to kick; and feed thee with straw, not barley. I will wear thee out with hunger and thirst; I will burden thee with heavy loads; I will hunt thee through heat and cold, till thou thinkest more of food than of play.” He therefore sustained his sinking spirit with the juice of herbs and a few figs, after each three or four days, praying frequently, and singing psalms, and digging the ground with a mattock, to increase the labour of fasting by that of work. At the same time, by weaving baskets of rushes, he imitated the discipline of the Egyptian monks, and the Apostle’s saying, “He that will not work, neither let him eat,” till he was so attenuated, and his body so exhausted, that his flesh scarce clung to his bones.

“From his sixteenth to his twentieth year,” says Kingsley, “he was sheltered from the heat and rain in a tiny cabin, which he had woven of rush and sedge. Afterwards he built a little cell, four feet wide and five feet high, – that is lower than his own stature, and somewhat longer than his small body needed, – so that you would believe it a tomb rather than a dwelling. He cut his hair only once a year, on Easter Day, and lay till his death on the bare ground and a layer of rushes, never washing the sack in which he was clothed, and saying that it was superfluous to seek for cleanliness in hair-cloth. Nor did he change his linen until the first was utterly in rags. He knew the Scriptures by heart, and recited them after his prayers and psalms as if God were present.”

Of S. Simeon Stylites we read that, having gone to the well one day to draw water, he took the rope from the bucket, and wound it round his body from his loins to his neck, and going in, he adventured an audacious falsehood, for he said to his brethren, “I went out to draw water, and found no rope on the bucket.” And they said, “Hold thy peace, brother, lest the Abbot know it, till the thing has passed over.” But the tightness and roughness of the rope wore grievous wounds in his body, as the brethren at last discovered. Then with great trouble they took off the rope, and his flesh with it, and attending to his wounds, healed them.

For twenty-eight years of his life he was continually experimenting in long fasts – forty days at a time. Custom gradually made it comparatively easy to him. For on the first days he used to stand and praise God; after that, when through emptiness he could stand no longer, he would sit and perform the divine office, and on the last day even lie down. For when his strength failed slowly, he was forced to lie half dead. But after he stood on the column he could not bear to lie down, but invented another way by which he could stand. He fastened a beam to the column, and tied himself to it by ropes, and so passed the forty days. But afterwards, when endued with greater grace from on high, he did not need even that assistance, but stood for the whole forty days, dispensing with food, but strengthened by eagerness of soul and the divine help.

At length he caused a pillar to be built, first of six cubits, then of twelve, next of twenty-two, and finally of thirty-six, and upon the top of this he took his station. The sun beat upon his bare head in the summer, and the winter snows fell upon him, and the pitiless rains soaked him to the skin, – but still he endured his self-imposed penance. He bowed himself frequently, offering adoration to God; so frequently that a spectator counted 1244 adorations, and then missing gave up counting; and each time he bowed himself, he touched his feet with his forehead. And ever in spirit he deprecated the wrath of an offended God, to Whom, as a meet sacrifice, he offered up his poor, wounded, tortured, emaciated body.

“I will not cease to grasp the hope I holdOf saintdom, and to clamour, mourn and sob,Battering the gates of heaven with storms of prayer.Have mercy on me, Lord, and take away my sins,Let this avail, just, dreadful, mighty God,This not be all in vain, that thrice ten yearsThrice multiplied by superhuman pangs…A sign between the meadow and the cloud,Patient on this tall pillar I have borneRain, wind, frost, heat, hail, damp, and sleet, and snow;And I had hoped that ere this period closed,Thou wouldst have caught me up into Thy rest,Denying not these weather-beaten limbsThe meed of saints, the white robe, and the palm.O take the meaning, Lord: I do not breatheNor whisper any murmur of complaint.”58

We turn from these pictures of human error, – error based, it must be owned, on a substratum of truth, – to put together a few particulars of the Sect of the Flagellants, which practised on a curiously elaborate scale the science of self-punishment.

This sect first made its appearance in Italy in 1210. The following account of its origin is taken by Mr. Cooper from the “Chronicon Ursitius Basiliensis” of the monk of Padua, S. Justin:59

“When all Italy was sullied with crimes of every kind, a certain sudden superstition, hitherto unknown to the world, first seized the inhabitants of Perusa, afterwards the Romans, and then almost all the nations of Italy. To such a degree were they affected with the fear of God, that noble as well as ignoble persons, young and old, even children five years of age, would go naked about the streets without any sense of shame, walking in public, two and two, in the manner of a solemn procession. Every one of them held in his hand a scourge, made of leather thongs, and with tears and groans they lashed themselves on their backs till the blood ran: all the while weeping and giving tokens of the same bitter affliction, as if they had really been spectators of the passion of our Saviour, imploring the forgiveness of God and His Mother, and praying that He, Who had been appeased by the repentance of so many sinners, would not disdain theirs. And not only in the daytime, but likewise during the nights, hundreds, thousands, and ten thousands of these penitents ran, notwithstanding the rigour of winter, about the streets, and in churches, with lighted wax candles in their hands, and preceded by priests who carried crosses and banners along with them, and with humility prostrated themselves before the altars: the same scenes were to be seen in small towns and villages; so that the mountains and fields seemed to resound alike the voice of men who were crying to God.

“All musical instruments and love-songs ceased to be heard. The only music that prevailed both in town and country was that of the lugubrious voice of the penitent, whose mournful accents might have moved hearts of flint: and even the eyes of the obdurate sinner could not refrain from tears. Nor were women exempt from the general spirit of devotion we mention; for not only those among the common people, but also matrons and young ladies of noble families, would perform the same mortifications with modesty in their own rooms.

“Then those who were at enmity with one another became again friends. Usurers and robbers hastened to restore their ill-gotten riches to their right owners. Others, who were contaminated with different crimes, confessed them with humility, and renounced their vanities. Gaols were opened; prisoners were delivered; and banished persons permitted to return to their native habitations. So many and so great works of sanctity and Christian charity, in short, were then performed by both men and women, that it seemed as if an universal apprehension had seized mankind, that the divine power was preparing either to consume them by fire, or destroy them by shaking the earth, or some other of those means which Divine justice knows how to employ for avenging crimes. Such a sudden repentance, which had thus diffused itself all over Italy, and had even reached other countries, not only the unlearned, but wise persons also admired. They wondered whence such a vehement fervour of piety could have proceeded: especially since such public penances and ceremonies had been unheard of in former times, had not been approved by the sovereign pontiff, nor recommended by any preacher or person of eminence; but had taken their origin among simple persons, whose example both learned and unlearned alike had followed.”

In 1260, the sect was reconstituted by Rainer, a hermit of Perugia, and it sprang up with such vigour and alacrity, that its members soon numbered 10,000, who marched in procession, carrying banners and crosses. The folly soon crossed the Alps into Germany, and found its disciples in Bohemia and Poland, Alsatia and Bavaria. It was sternly repressed by the different governments, but in 1349, when the plague broke out in Germany, it again lifted up its head. Albert of Strasburg relates60 that two hundred came from Schwaben to Speier, under one chief and two lieutenants, whom they almost slavishly obeyed. Their form of proceedings was always the same: placing themselves within a circle drawn on the ground, they removed their clothing, until nothing was left but a covering for the loins. Then they walked, with arms outstretched like a cross, round and round the circle for a time, finally prostrating themselves on the ground. Springing to their feet, each struck his neighbour with a scourge, armed with knots and four iron points, regulating his blows by his singing of psalms. At a given signal the discipline ceased, and the fanatics threw themselves first on their knees, then flat upon the ground, groaning and sobbing. The leader, on rising, gave a brief address, exhorting them to ask the mercy of God upon their benefactors and enemies, and also on the souls in purgatory. This was followed by another prostration, and then another discipline. Those who had taken charge of the clothes now came forward, and performed the same ceremonies.

“Penance took place twice a day: in the morning and evening the flagellants went abroad in pairs, singing psalms amid the ringing of bells, and when they arrived at the place of flagellation they stripped the upper part of their bodies, and took off their shoes, wearing only a linen dress from the waist to the ankles. Then they lay down in a large circle in different positions, according to the nature of their crime: the adulterer with his face to the ground; the perjurer on one side, holding up three of his fingers, &c., and were then castigated, more or less severely by the master, who gave the order to rise in the words of a prescribed formula:

‘Stant uf durch der reinen Martel ere;Und hüte dich vor der Sünden mere.’”

After which they scourged themselves, chanting psalms and uttering prayers for deliverance from the plague.

Hecker, quoted by Mr. Cooper, thus describes the resuscitation of the sect:

“While all countries were filled with lamentations and woe, there first arose in Hungary, and afterwards in Germany, the Brotherhood of the Flagellants, called also the Brotherhood of the Cross, or Cross-Bearers, who took upon themselves the repentance of the people for the sins they had committed, and offered prayers and supplications for the averting of this plague. The order consisted chiefly of the lowest class, who were either actuated by sincere contrition, or joyfully availed themselves of this pretext for idleness, and were hurried along with the tide of distracting frenzy. But as these brotherhoods gained in repute, and were welcomed by the people with veneration and enthusiasm, many nobles and ecclesiastics ranged themselves under their standard, and their bands were not unfrequently augmented by children, honourable women, and nuns, so powerfully were minds of the most opposite temperaments enslaved by this infatuation. They marched through the cities in well-organised processions, with leaders and singers; their heads covered as far as their eyes, their looks fixed on the ground, accompanied by every token of the deepest contrition and mourning. They were robed in sombre garments with red crosses on the breast, back, and cap, and bore triple scourges tied in three or four knots, in which points of iron were fixed. Tapers and magnificent banners of velvet and cloth of gold were carried before them; wherever they made their appearance they were welcomed by the ringing of bells, and crowds of people came from great distances to listen to their hymns and to witness their penance with devotion and tears. In the year 1349, two hundred flagellants first entered Strasburg, where they were received with great joy and hospitality, and lodged by the citizens. Above a thousand joined the brotherhood, which now assumed the appearance of a wandering tribe, and separated into two bodies for the purpose of journeying to the north and to the south.”

The Flagellants, however, did not secure the favour of the ecclesiastical authorities; who discerned only too clearly the demoralising effect of their practices and pretensions. Pope Clement VI. issued a bull against them, and their influence gradually waned and seemed on the point of dying out, when, in 1414, it was revived by one Conrad, who, of course, professed to have received a Divine commission. The terrors of the Inquisition were now hurled against the sect, and ninety-one deluded wretches were burned alive at Sangerhausen, besides numbers at other places. It continued, however, to exhibit occasional signs of vitality; and in the sixteenth century broke, in France, into three great branches, the White, Black, and Grey Penitents, companions of whom were scattered over the whole kingdom, but chiefly in the southern provinces. Catherine de Medicis, at Avignon, in 1574, assumed the lead of the Black Penitents, and took part in their disgusting ceremonies. Henry III., in 1585, established a White Penance brotherhood, which paraded in public procession through the streets of Paris. The better members of the clergy preached against the fanaticism; the wits of Paris levelled their ridicule at it; and finally, in 1601, the Parliament of Paris passed an act to abolish a fraternity of Flagellants, called the Blue Penitents, in the town of Bourges, and afterwards against all whipping brotherhoods without distinction, declaring the members to be not only heretics, traitors, and regicides, but unchaste. The fraternity thereafter declined, and finally disappeared from France.

CHAPTER XVIII.

SCOTTISH SUPERSTITIONS: HALLOWEEN

The imaginative element in the character of the Celtic race naturally predisposes them to the reception and retention of fanciful ideas in connection with our relations to the unseen. Keenly sensible of the existence of supernatural influences, they are morbidly curious as to the mode in which they act upon humanity, and ever desirous to propitiate or guard against them. There is something in the presence of the sea and the mountains which fosters a habit of reverie; and the mind, awed and perplexed by the vastness of the forces of Nature, is led to give them an actual and definite embodiment, and to associate them directly with the incidents of our mortal life. Granted the existence of invisible creatures, there is no reason why man, who looks upon the universe as a circle of which he is the centre, should not suppose them to be interested in all that interests himself; and when this is once admitted, it follows as an inevitable result, that he will endeavour to make them the agents of his inclination or his will, unless he fears them as powers whose anger must be reverently deprecated. It will be found that most of the popular superstitions to which we refer are based upon these motives; that most of them originate in the desire to bribe and cajole Fortune, or to command and defeat it. Others will be found to have had their rise, as we have hinted, in the feelings of awe and wonder awakened by the mystery or the grandeur of Nature. The wail of waters against a rocky coast has suggested the cries of the ocean maiden who seeks to lure the mariner to his destruction; the wreathing mists floating in fantastic shapes across the mountain valleys, has peopled their depths with a world of spirits or friendly or inimical to mortals. The imagination, which has been quickened by Nature, proceeds in turn to breathe into Nature a new life.