The Ghost World. Dyer Thomas Firminger Thiselton

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СКАЧАТЬ escapes from the mouth in the shape of a weasel or a mouse, a superstition to which Goethe alludes in ‘Faust’:

      Ah! in the midst of her song,

      A red mouseskin sprang out of her mouth.

      Turning to similar beliefs current among distant nations, we are told that the Andaman Islanders had a notion that at death the soul vanished from the earth in the form of various animals and fishes; and in Guinea, monkeys found in the locality of a graveyard are supposed to be animated by the spirits of the dead. As Mr. Andrew Lang remarks:113 ‘Among savages who believe themselves to be descended from beasts, nothing can be more natural than the hypothesis that the souls revert to bestial shapes.’ Certain of the North American Indian tribes believe that the spirits of their dead enter into bears; and some of the Papuans in New Guinea ‘imagine they will reappear as certain of the animals in their own island. The cassowary and the emu are the most remarkable animals that they know of; they have lodged in them the shades of their ancestors, and hence the people abstain from eating them.’114 Spiritualism, we are told, is very widely spread among the Esquimos, who maintain that all animals have their spirits, and that the spirits of men can enter into the bodies of animals.115 In the Ladrone Islands it was supposed that the spirits of the dead animated the bodies of the fish, and ‘therefore to make better use of these precious spirits, they burnt the soft portions of the dead body, and swallowed the cinders which they let float on the top of their cocoa-nut wine.’116

      In most parts of England there is a popular belief in a spectral dog, which is generally described as ‘large, shaggy, and black, with long ears and tail. It does not belong to any species of living dogs, but is severally said to represent a hound, a setter, a terrier, or a shepherd dog, though often larger than a Newfoundland.’117 It is commonly supposed to be a bad spirit, haunting places where evil deeds have been done, or where some calamity may be expected. In Lancashire, this spectre-dog is known as ‘Trash’ and ‘Striker,’118 its former name having been applied to it from the peculiar noise made by its feet, which is supposed to resemble that of a person walking along a miry, sloppy road, with heavy shoes; and its latter appellation from its uttering a curious screech, which is thought to warn certain persons of the approaching death of some relative or friend. If followed, it retreats with its eyes fronting its pursuer, and either sinks into the ground with a frightful shriek, or in some mysterious manner disappears. When struck, the weapon passes through it as if it were a mere shadow. In Norfolk and Cambridgeshire this apparition is known to the peasantry by the name of ‘shuck’ – the provincial word for ‘shag’ – and is reported to haunt churchyards and other lonely places. A dreary lane in the parish of Overstrand is called from this spectral animal ‘Shuck’s Lane,’ and it is said that if the spot where it has been seen be examined after its disappearance, it will be found to be scorched, and strongly impregnated with the smell of brimstone. Mrs. Latham tells119 how a man of notoriously bad character, who lived in a lonely spot at the foot of the South Downs, without any companion of either sex, was believed to be nightly haunted by evil spirits in the form of rats. Persons passing by his cottage late at night heard him cursing them, and desiring them to let him rest in peace. It was supposed they were sent to do judgment on him, and would carry him away some night. But he received his death-blow in a drunken brawl.

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      1

      xxiii. 100; Keary’s Outlines of Primitive Belief, p. 284.

      2

      The Three Principles, chap. xix. ‘Of the Going Forth of the Soul.’

      3

      Letourneau’s Sociology, p. 252.

      4

      Primitive Culture, 1873, i. p. 457.

      5

      1st S. ii. p. 51.

      6

      Letourneau’s Sociology, p. 257.

      7

      Tylor’s Primitive Culture, i. p. 433; Brinton’s Myths of the New World, p. 253.

      8

      Harland and Wilkinson’s Lancashire Folk-lore, 1867, p. 210.

      9

      1st S. i. p. 315.

      10

      Cf. ‘Nexosque resolveret artus,’ Virgil on the death of Dido. Æneid iv. 695.

      11

      See Dalyell’s Darker Superstitions of Scotland, p. 302, and Notes and Queries, 1st S. iv. p. 350.

      12

      Ibid. i. p. 467.

      13

      1st S. iii. p. 84.

1

xxiii. 100; Keary’s Outlines of Primitive Belief, p. 284.

2

The Three Principles, chap. xix. ‘Of the Going Forth of the Soul.’

3

Letourneau’s Sociology, p. 252.

4

Primitive Culture, 1873, i. p. 457.

5

1st S. ii. p. 51.

6

Letourneau’s Sociology, p. 257.

7

Tylor’s Primitive Culture, i. p. 433; Brinton’s Myths of the New World, p. 253.

8

Harland and Wilkinson’s Lancashire СКАЧАТЬ