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

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СКАЧАТЬ At Shepherd's Isle Captain Moresby had to be disenchanted before he was allowed to land his boat's crew. When he leaped ashore, a devil-man seized his right hand and waved a bunch of palm leaves over the captain's head. Then “he placed the leaves in my left hand, putting a small green twig into his mouth, still holding me fast, and then, as if with great effort, drew the twig from his mouth – this was extracting the evil spirit – after which he blew violently, as if to speed it away. I now held a twig between my teeth, and he went through the same process.” Then the two raced round a couple of sticks fixed in the ground and bent to an angle at the top, which had leaves tied to it. After some more ceremonies the devil-man concluded by leaping to the level of Captain Moresby's shoulders (his hands resting on the captain's shoulders) several times, “as if to show that he had conquered the devil, and was now trampling him into the earth.”367 North American Indians “have an idea that strangers, particularly white strangers, are ofttimes accompanied by evil spirits. Of these they have great dread, as creating and delighting in mischief. One of the duties of the medicine chief is to exorcise these spirits. I have sometimes ridden into or through a camp where I was unknown or unexpected, to be confronted by a tall, half-naked savage, standing in the middle of the circle of lodges, and yelling in a sing-song, nasal tone, a string of unintelligible words.”368

      Disenchantment effected by means of stinging ants and pungent spices. Disenchantment effected by cuts with knives.

      When Crevaux was travelling in South America he entered a village of the Apalai Indians. A few moments after his arrival some of the Indians brought him a number of large black ants, of a species whose bite is painful, fastened on palm leaves. Then all the people of the village, without distinction of age or sex, presented themselves to him, and he had to sting them all with the ants on their faces, thighs, and other parts of their bodies. Sometimes when he applied the ants too tenderly they called out “More! more!” and were not satisfied till their skin was thickly studded with tiny swellings like what might have been produced by whipping them with nettles.369 The object of this ceremony is made plain by the custom observed in Amboyna and Uliase of sprinkling sick people with pungent spices, such as ginger and cloves, chewed fine, in order by the prickling sensation to drive away the demon of disease which may be clinging to their persons.370 In Java a popular cure for gout or rheumatism is to rub Spanish pepper into the nails of the fingers and toes of the sufferer; the pungency of the pepper is supposed to be too much for the gout or rheumatism, who accordingly departs in haste.371 So on the Slave Coast of Africa the mother of a sick child sometimes believes that an evil spirit has taken possession of the child's body, and in order to drive him out, she makes small cuts in the body of the little sufferer and inserts green peppers or spices in the wounds, believing that she will thereby hurt the evil spirit and force him to be gone. The poor child naturally screams with pain, but the mother hardens her heart in the belief that the demon is suffering equally.372 In Hawaii a patient is sometimes pricked with bamboo needles for the sake of hurting and expelling a refractory demon who is lurking in the sufferer's body and making him ill.373 Dyak sorceresses in south-eastern Borneo will sometimes slash the body of a sick man with sharp knives in order, it is said, to allow the demon of disease to escape through the cuts;374 but perhaps the notion rather is to make the present quarters of the spirit too hot for him. With a similar intention some of the natives of Borneo and Celebes sprinkle rice upon the head or body of a person supposed to be infested by dangerous spirits; a fowl is then brought, which, by picking up the rice from the person's head or body, removes along with it the spirit or ghost which is clinging like a burr to his skin. This is done, for example, to persons who have attended a funeral, and who may therefore be supposed to be infested by the ghost of the deceased.375 Similarly Basutos, who have carried a corpse to the grave, have their hands scratched with a knife from the tip of the thumb to the tip of the forefinger, and magic stuff is rubbed into the wound,376 for the purpose, no doubt, of removing the ghost which may be adhering to their skin. Among the Barotse of south-eastern Africa a few days after a funeral the sorcerer makes an incision in the forehead of each surviving member of the family and fills it with medicine, “in order to ward off contagion and the effect of the sorcery which caused the death.”377 When elephant-hunters in East Africa have killed an elephant they get upon its carcase, make little cuts in their toes, and rub gunpowder into the cuts. This is done with the double intention of counteracting any evil influence that may emanate from the dead elephant, and of acquiring thereby the fleetness of foot possessed by the animal in its life.378 The people of Nias carefully scrub and scour the weapons and clothes which they buy, in order to efface all connexion between the things and the persons from whom they bought them.379

      Ceremonies observed at the reception of strangers may sometimes be intended to counteract their enchantments.

      It is probable that the same dread of strangers, rather than any desire to do them honour, is the motive of certain ceremonies which are sometimes observed at their reception, but of which the intention is not directly stated. In the Ongtong Java Islands, which are inhabited by Polynesians, and lie a little to the north of the Solomon Islands, the priests or sorcerers seem to wield great influence. Their main business is to summon or exorcise spirits for the purpose of averting or dispelling sickness, and of procuring favourable winds, a good catch of fish, and so on. When strangers land on the islands, they are first of all received by the sorcerers, sprinkled with water, anointed with oil, and girt with dried pandanus leaves. At the same time sand and water are freely thrown about in all directions, and the newcomer and his boat are wiped with green leaves. After this ceremony the strangers are introduced by the sorcerers to the chief.380 In Afghanistan and in some parts of Persia the traveller, before he enters a village, is frequently received with a sacrifice of animal life or food, or of fire and incense. The Afghan Boundary Mission, in passing by villages in Afghanistan, was often met with fire and incense.381 Sometimes a tray of lighted embers is thrown under the hoofs of the traveller's horse, with the words, “You are welcome.”382 On entering a village in central Africa Emin Pasha was received with the sacrifice of two goats; their blood was sprinkled on the path and the chief stepped over the blood to greet Emin.383 Before strangers entered the country or city of Benin, custom compelled them to have their feet washed; sometimes the ceremony was performed in a sacred place.384 Amongst the Esquimaux of Cumberland Inlet, when a stranger arrives at an encampment, the sorcerer goes out to meet him. The stranger folds his arms and inclines his head to one side, so as to expose his cheek, upon which the magician deals a terrible blow, sometimes felling him to the ground. Next the sorcerer in his turn presents his cheek to the smiter and receives a buffet from the stranger. Then they kiss each other, the ceremony is over, and the stranger is hospitably received by all.385 Sometimes the dread of strangers and their magic is too great to allow of their reception on any terms. Thus when Speke arrived at a certain village, the natives shut their doors against him, “because they had never before seen a white man nor the tin boxes that the men were carrying: ‘Who knows,’ they said, ‘but that these very boxes are the plundering Watuta transformed and come to kill us? You cannot be admitted.’ No persuasion could avail with them, and the party had to proceed to the next village.”386

      Ceremonies observed at entering a strange land to disenchant it. Ceremonies at entering a strange land to disenchant it or to propitiate СКАЧАТЬ