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

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 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 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 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 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 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 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 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 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 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 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

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 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 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 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

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 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 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 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

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

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 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 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 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

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 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 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 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

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 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

Extracting a patient's soul from the stomach of his doctor.

The Indians of the Nass River, in British Columbia, are impressed with a belief that a physician may swallow his patient's soul by mistake. A doctor who is believed to have done so is made by the other members of the faculty to stand over the patient, while one of them thrusts his fingers down the doctor's throat, another kneads him in the stomach with his knuckles, and a third slaps him on the back. If the soul is not in him after all, and if the same process has been repeated upon all the medical men without success, it is concluded that the soul must be in the head-doctor's box. A party of doctors, therefore, waits upon him at his house and requests him to produce his box. When he has done so and arranged its contents on a new mat, they take the votary of Aesculapius and hold him up by the heels with his head in a hole in the floor. In this position they wash his head, and “any water remaining from the ablution is taken and poured upon the sick man's head.”242 Among the Kwakiutl Indians of British Columbia it is forbidden to pass behind the back of a shaman while he is eating, lest the shaman should inadvertently swallow the soul of the passer-by. When that happens, both the shaman and the person whose soul he has swallowed fall down in a swoon. Blood flows from the shaman's mouth, because the soul is too large for him and is tearing his inside. Then the clan of the person whose soul is doing this mischief must assemble and sing the song of the shaman. In time the suffering sorcerer vomits out the soul, which he exhibits in the shape of a small bloody ball in the open palms of his hands. He restores it to its owner, who is lying prostrate on a mat, by throwing it at him and then blowing on his head. The man whose soul was swallowed has very naturally to pay for the damage he did to the shaman as well as for his own cure.243

§ 3. The Soul as a Shadow and a Reflection

A man's soul conceived as his shadow, so that to injure the shadow is to injure the man.

But the spiritual dangers I have enumerated are not the only ones which beset the savage. Often he regards his shadow or reflection as his soul, or at all events as a vital part of himself, and as such it is necessarily a source of danger to him. For if it is trampled upon, struck, or stabbed, he will feel the injury as if it were done to his person; and if it is detached from him entirely (as he believes that it may be) he will die. In the island of Wetar there are magicians who can make a man ill by stabbing his shadow with a pike or hacking it with a sword.244 After Sankara had destroyed the Buddhists in India, it is said that he journeyed to Nepaul, where he had some difference of opinion with the Grand Lama. To prove his supernatural powers, he soared into the air. But as he mounted up, the Grand Lama, perceiving his shadow swaying and wavering on the ground, struck his knife into it and down fell Sankara and broke his neck.245 In the Babar Islands the demons get power over a man's soul by holding fast his shadow, or by striking and wounding it.246 Among the Tolindoos of central Celebes to tread on a man's shadow is an offence, because it is supposed to make the owner sick;247 and for the same reason the Toboongkoos of that region forbid their children to play with their shadows.248 The Ottawa Indians thought they could kill a man by making certain figures on his shadow.249 The Baganda of central Africa regarded a man's shadow as his ghost; hence they used to kill or injure their enemies by stabbing or treading on their shadows.250 Among the Bavili of West Africa it used to be considered a crime to trample on or even to cross the shadow of another, especially if the shadow were that of a married woman.251 Some Caffres are very unwilling to let anybody stand on their shadow, believing that they can be influenced for evil through it.252 They think that “a sick man's shadow dwindles in intensity when he is about to die; for it has such an intimate relation to the man that it suffers with him.”253 The Ja-Luo tribes of Kavirondo, to the east of Lake Victoria Nyanza, tell of the ancestor of all men, Apodtho by name, who descended to earth from above, bringing with him cattle, fowls, and seeds. When he was old, the Ja-Luo plotted to kill him, but for a long time they did not dare to attack him. At last, hearing that he was sick, they thought their chance had come, and sent a girl to see how he was. She took a small horn, used for cupping blood, in her hand, and while she talked with him she placed the cupping-horn on his shadow. To her surprise it drew blood. So she returned and told her friends that, if they wished to kill Apodtho, they must not touch his body, but spear his shadow. They did so, and he died and turned into a rock, which has ever since possessed the property of sharpening spears unusually well.254 In a Chinese book we read of a sage who examined human shadows by lamplight in order to discover the fate of their owners. “A man's shadow,” he said, “ought to be deep, for, if so, he will attain honourable positions, and a great age. Shadows are averse to being reflected in water, or in wells, or in washing-basins. It was on such grounds that the ancients avoided shadows, and that in old days Khü-seu, twan-hu, and other shadow-treading vermin caused injury by hitting the shadows of men. In recent times there have been men versed in the art of cauterizing the shadows of their patients.” Another sapient Chinese writer observes: “I have heard that, if the shadow of a bird is hit with a piece of wood that was struck by thunder, the bird falls to the ground immediately. I never tried it, but on account of the matter stated above I consider the thing certain.”255 The natives of Nias tremble at the sight of a rainbow, because they think it is a net spread by a powerful spirit to catch their shadows.256