The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 04 of 12). Frazer James George
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      Superstitions of the American Indians as to shooting stars.

      By some Indians of California meteors were called “children of the moon,” and whenever young women saw one of them they fell to the ground and covered their heads, fearing that, if the meteor saw them, their faces would become ugly and diseased.127 The Tarahumares of Mexico fancy that a shooting star is a dead sorcerer coming to harm a man who harmed him in life. Hence when they see one they huddle together and scream for terror.128 When a German traveller was living with the Bororos of central Brazil, a splendid meteor fell, spreading dismay through the Indian village. It was believed to be the soul of a dead medicine-man, who suddenly appeared in this form to announce that he wanted meat, and that, as a preliminary measure, he proposed to visit somebody with an attack of dysentery. Its appearance was greeted with yells from a hundred throats: men, women, and children swarmed out of their huts like ants whose nest has been disturbed; and soon watch-fires blazed, round which at a little distance groups of dusky figures gathered, while in the middle, thrown into strong relief by the flickering light of the fire, two red-painted sorcerers reeled and staggered in a state of frantic excitement, snorting and spitting towards the quarter of the sky where the meteor had run its brief but brilliant course. Pressing his right hand to his yelling mouth, each of them held aloft in his extended left, by way of propitiating the angry star, a bundle of cigarettes. “There!” they seemed to say, “all that tobacco will we give to ward off the impending visitation. Woe to you, if you do not leave us in peace.”129 The Lengua Indians of the Gran Chaco also stand in great fear of meteors, imagining them to be stones hurled from heaven at the wicked sorcerers who have done people to death by their charms.130 When the Abipones beheld a meteor flashing or heard thunder rolling in the sky, they imagined that one of their medicine-men had died, and that the flash of light and the peal of thunder were part of his funeral honours.131

      Shooting stars regarded as demons.

      When the Laughlan Islanders see a shooting star they make a great noise, for they think it is the old woman who lives in the moon coming down to earth to catch somebody, who may relieve her of her duties in the moon while she goes away to the happy spirit-land.132 In Vedic India a meteor was believed to be the embodiment of a demon, and on its appearance certain hymns or incantations, supposed to possess the power of killing demons, were recited for the purpose of expiating the prodigy.133 To this day in India, when women see a falling star, they spit thrice to scare the demon.134 Some of the Esthonians at the present time regard shooting stars as evil spirits.135 It is a Mohammedan belief that falling stars are demons or jinn who have attempted to scale the sky, and, being repulsed by the angels with stones, are hurled headlong, flaming, from the celestial vault. Hence every true believer at sight of a meteor should say, “I take refuge with God from the stoned devil.”136

      Shooting stars associated with the souls of the dead. Supposed relation of the stars to men.

      A widespread superstition, of which some examples have already been given, associates meteors or falling stars with the souls of the dead. Often they are believed to be the spirits of the departed on their way to the other world. The Maoris imagine that at death the soul leaves the body and goes to the nether world in the form of a falling star.137 The Kingsmill Islanders deemed a shooting star an omen of death to some member of the family which occupied the part of the council-house nearest to the point of the sky whence the meteor took its flight. If the star was followed by a train of light, it foretold the death of a woman; if not, the death of a man.138 When the Wotjobaluk tribe of Victoria see a shooting star, they think it is falling with the heart of a man who has been caught by a sorcerer and deprived of his fat.139 One evening when Mr. Howitt was talking with an Australian black, a bright meteor was seen shooting through the sky. The native watched it and remarked, “An old blackfellow has fallen down there.”140 Among the Yerrunthally tribe of Queensland the ideas on this subject were even more definite. They thought that after death they went to a place away among the stars, and that to reach it they had to climb up a rope; when they had clambered up they let go the rope, which, as it fell from heaven, appeared to people on earth as a falling star.141 The natives of the Prince of Wales Islands, off Queensland, are much afraid of shooting stars, for they believe them to be ghosts which, in breaking up, produce young ones of their own kind.142 The natives of the Gazelle Peninsula in New Britain think that meteors are the souls of people who have been murdered or eaten; so at the sight of a meteor flashing they cry out, “The ghost of a murdered man!”143 According to the Sulka of New Britain meteors are souls which have been flung into the air in order to plunge into the sea; and the train of light which they leave behind them is a burning tail of dry coco-nut leaves which has been tied to them by other souls, in order to help them to wing their way through the air.144 The Caffres of South Africa often say that a shooting star is the sign of the death of some chief, and at sight of it they will spit on the ground as a mark of friendly feeling towards the dead man.145 Similarly the Ababua of the Congo valley think that a chief will die in the village into which a star appears to fall, unless the danger of death be averted by a particular dance.146 In the opinion of the Masai, the fall of a meteor signifies the death of some one; at sight of it they pray that the victim may be one of their enemies.147 The Wambugwe of eastern Africa fancy that the stars are men, of whom one dies whenever a star is seen to fall.148 The Tinneh Indians and the Tchiglit Esquimaux of north-western America believe that human life on earth is influenced by the stars, and they take a shooting star to be a sign that some one has died.149 The Lolos, an aboriginal tribe of western China, hold that for each person on earth there is a corresponding star in the sky. Hence when a man is ill, they sacrifice wine to his star and light four and twenty lamps outside of his room. On the day after the funeral they dig a hole in the chamber of death and pray the dead man's star to descend and be buried in it. If this precaution were not taken, the star might fall and hit somebody and hurt him very much.150 In classical antiquity there was a popular notion that every human being had his own star in the sky, which shone bright or dim according to his good or evil fortune, and fell in the form of a meteor when he died.151

      Modern European beliefs as to meteors. Various beliefs as to stars and meteors.

      Superstitions of the same sort are still commonly to be met with in Europe. Thus in some parts of Germany they say that at the birth of a man a new star is set in the sky, and that as it burns brilliantly or faintly he grows rich or poor; finally when he dies it drops from the sky in the likeness of a shooting star.152 Similarly in Brittany, Transylvania, Bohemia, the Abruzzi, the Romagna, and the Esthonian island of Oesel it is thought by some that every man has his own particular star in the sky, and that when it falls in the shape of a meteor he expires.153 A like belief is entertained by Polish Jews.154 СКАЧАТЬ



<p>127</p>

Boscana, “Chinigchinich, a Historical Account of the Origin, etc., of the Indians of St. Juan Capistrano,” in A. Robinson's Life in California (New York, 1846), p. 299.

<p>128</p>

C. Lumholtz, Unknown Mexico (London, 1903), i. 324 sq.

<p>129</p>

K. von den Steinen, Unter den Naturvölkern Zentral-Brasiliens (Berlin, 1894), pp. 514 sq. The Peruvian Indians also made a prodigious noise when they saw a shooting star. See P. de Cieza de Leon, Travels (Hakluyt Society, London, 1864), p. 232.

<p>130</p>

G. Kurze, “Sitten und Gebräuche der Lengua-Indianer,” Mitteilungen der Geographischen Gesellschaft zu Jena, xxiii. (1905) p. 17; W. Barbrooke Grubb, An Unknown People in an Unknown Land (London, 1911), p. 163.

<p>131</p>

M. Dobrizhoffer, Historia de Abiponibus (Vienna, 1784), ii. 86.

<p>132</p>

W. Tetzlaff, “Notes on the Laughlan Islands,” Annual Report on British New Guinea, 1890-91 (Brisbane, 1892), p. 105.

<p>133</p>

H. Oldenberg, Die Religion des Veda, p. 267.

<p>134</p>

W. Crooke, Popular Religion and Folklore of Northern India (Westminster, 1906), ii. 22.

<p>135</p>

Holzmayer, “Osiliana,” Verhandlungen der gelehrten Estnischen Gesellschaft zu Dorpat, vii. (1872) p. 48.

<p>136</p>

Guillain, Documents sur l'histoire, la géographie, et le commerce de l'Afrique Orientale, ii. (Paris, N.D.) p. 97; C. Velten, Sitten und Gebräuche der Suaheli (Göttingen, 1903), pp. 339 sq.; C. B. Klunzinger, Upper Egypt (London, 1878), p. 405; Budgett Meakin, The Moors (London, 1902), p. 353.

<p>137</p>

E. Dieffenbach, Travels in New Zealand (London, 1843), ii. 66. According to another account, meteors are regarded by the Maoris as betokening the presence of a god (R. Taylor, Te Ika a Maui, or New Zealand and its Inhabitants,2 p. 147).

<p>138</p>

Ch. Wilkes, Narrative of the United States Exploring Expedition, v. 88.

<p>139</p>

A. W. Howitt, Native Tribes of South-East Australia, p. 369.

<p>140</p>

A. W. Howitt, in Brough Smyth's Aborigines of Victoria, ii. 309.

<p>141</p>

E. Palmer, “Notes on some Australian Tribes,” Journal of the Anthropological Institute, xiii. (1884) p. 292. Sometimes apparently the Australian natives regard crystals or broken glass as fallen stars, and treasure them as powerful instruments of magic. See E. M. Curr, The Australian Race, iii. 29; W. E. Roth, North Queensland Ethnography, Bulletin No. 5, p. 8.

<p>142</p>

J. Macgillivray, Narrative of the Voyage of H.M.S. Rattlesnake (London, 1852), ii. 30.

<p>143</p>

P. A. Kleintitschen, Die Küstenbewohner der Gazellehalbinsel (Hiltrup bei Münster, n. d.), p. 227.

<p>144</p>

P. Rascher, “Die Sulka,” Archiv für Anthropologie, xxix. (1904) p. 216.

<p>145</p>

Dudley Kidd, Savage Childhood (London, 1906), p. 149.

<p>146</p>

J. Halkin, Quelques Peuplades du district de l'Uelé (Liège, 1907), p. 102.

<p>147</p>

O. Baumann, Durch Massailand zur Nilquelle (Berlin, 1894), p. 163.

<p>148</p>

O. Baumann, Durch Massailand zur Nilquelle (Berlin, 1894), p. 188.

<p>149</p>

E. Petitot, Monographie des Dènè-Dindjé (Paris, 1876), p. 60; id., Monographie des Esquimaux Tchiglit (Paris, 1876), p. 24.

<p>150</p>

A. Henry, “The Lolos and other Tribes of Western China,” Journal of the Anthropological Institute, xxxiii. (1903) p. 103.

<p>151</p>

Pliny, Nat. Hist. ii. 28.

<p>152</p>

F. Panzer, Beitrag zur deutschen Mythologie, ii. 293; A. Kuhn und W. Schwartz, Norddeutsche Sagen, Märchen und Gebräuche, p. 457, § 422; E. Meier, Deutsche Sagen, Sitten und Gebräuche aus Schwaben, p. 506, §§ 379, 380.

<p>153</p>

P. Sébillot, Traditions et superstitions de la Haute-Bretagne, ii. 353; J. Haltrich, Zur Volkskunde der Siebenbürger Sachsen (Vienna, 1885), p. 300; W. Schmidt, Das Jahr und seine Tage in Meinung und Brauch der Romänen Siebenbürgens, p. 38; E. Gerard, The Land beyond the Forest, i. 311; J. V. Grohmann, Aberglauben und Gebräuche aus Böhmen und Mähren, p. 31, § 164; Br. Jelínek, “Materialien zur Vorgeschichte und Volkskunde Böhmens,” Mittheilungen der anthropologischen Gesellschaft in Wien, xxi. (1891) p. 25; G. Finamore, Credenze, usi e costumi Abruzzesi, pp. 47 sq.; M. Placucci, Usi e pregiudizj dei contadini della Romagna (Palermo, 1885), p. 141; Holzmayer, “Osiliana,” Verhandl. der gelehrten Estnischen Gesellschaft zu Dorpat, vii. (1872) p. 48. The same belief is said to prevail in Armenia. See Minas Tchéraz, “Notes sur la mythologie arménienne,” Transactions of the Ninth International Congress of Orientalists (London, 1893), ii. 824. Bret Harte has employed the idea in his little poem, “Relieving Guard.”

<p>154</p>

H. Lew, “Der Tod und die Beerdigungs-gebräuche bei den polnischen Juden,” Mittheilungen der anthropologischen Gesellschaft in Wien, xxxii. (1902) p. 402.