Chapter 67. The External Soul in Folk-Custom.
Section 1. The External Soul in Inanimate Things.
THUS the idea that the soul may be deposited for a longer or shorter time
in some place of security outside the body, or at all events in the hair, is
found in the popular tales of many races. It remains to show that the idea is
not a mere figment devised to adorn a tale, but is a real article of primitive
faith, which has given rise to a corresponding set of customs. 1
We have seen that in the tales the hero, as a preparation for battle,
sometimes removes his soul from his body, in order that his body may be
invulnerable and immortal in the combat. With a like intention the savage
removes his soul from his body on various occasions of real or imaginary
peril. Thus among the people of Minahassa in Celebes, when a family
moves into a new house, a priest collects the souls of the whole family in a
bag, and afterwards restores them to their owners, because the moment of
entering a new house is supposed to be fraught with supernatural danger.
In Southern Celebes, when a woman is brought to bed, the messenger
who fetches the doctor or the midwife always carries with him something
made of iron, such as a chopping-knife, which he delivers to the doctor.
The doctor must keep the thing in his house till the confinement is over,
when he gives it back, receiving a fixed sum of money for doing so. The
chopping-knife, or whatever it is, represents the woman's soul, which at
this critical time is believed to be safer out of her body than in it. Hence
the doctor must take great care of the object; for were it lost, the woman's
soul would assuredly, they think, be lost with it. 2
Among the Dyaks of Pinoeh, a district of South-eastern Borneo, when a
child is born, a medicine-man is sent for, who conjures the soul of the
infant into half a coco-nut, which he thereupon covers with a cloth and
places on a square platter or charger suspended by cords from the roof.
This ceremony he repeats at every new moon for a year. The intention of
the ceremony is not explained by the writer who describes it, but we may
conjecture that it is to place the soul of the child in a safer place than its
own frail little body. This conjecture is confirmed by the reason assigned
for a similar custom observed elsewhere in the Indian Archipelago. In the
Kei Islands, when there is a newly-born child in a house, an empty
coco-nut, split and spliced together again, may sometimes be seen
hanging beside a rough wooden image of an ancestor. The soul of the
infant is believed to be temporarily deposited in the coco-nut in order that
it may be safe from the attacks of evil spirits; but when the child grows
bigger and stronger, the soul will take up its permanent abode in its own
body. Similarly among the Esquimaux of Alaska, when a child is sick, the
medicine-man will sometimes extract its soul from its body and place it for
safe-keeping in an amulet, which for further security he deposits in his
own medicine-bag. It seems probable that many amulets have been
similarly regarded as soul-boxes, that is, as safes in which the souls of the
owners are kept for greater security. An old Mang'anje woman in the West
Shire district of British Central Africa used to wear round her neck an ivory
ornament, hollow, and about three inches long, which she called her life
or soul. Naturally, she would not part with it; a planter tried to buy it of her,
but in vain. When Mr. James Macdonald was one day sitting in the house
of a Hlubi chief, awaiting the appearance of that great man, who was busy
decorating his person, a native pointed to a pair of magnificent ox-horns,
and said, "Ntame has his soul in these horns." The horns were those of an
animal which had been sacrificed, and they were held sacred. A magician
had fastened them to the roof to protect the house and its inmates from the
thunder-bolt. "The idea," adds Mr. Macdonald, "is in no way foreign to
South African thought. A man's soul there may dwell in the roof of his
house, in a tree, by a spring of water, or on some mountain scaur." Among
the natives of the Gazelle Peninsula in New Britain there is a secret
society which goes by the name of Ingniet or Ingiet. On his entrance into it
every man receives a stone in the shape either of a human being or of an
animal, and henceforth his soul is believed to be knit up in a manner with
the stone. If it breaks, it is an evil omen for him; they say that the thunder
has struck the stone and that he who owns it will soon die. If nevertheless
the man survives the breaking of his soul-stone, they say that it was not a
proper soul-stone and he gets a new one instead. The emperor Romanus
Lecapenus was once informed by an astronomer that the life of Simeon,
prince of Bulgaria, was bound up with a certain column in Constantinople,
so that if the capital of the column were removed, Simeon would
immediately die. The emperor took the hint and removed the capital, and at
the same hour, as the emperor learned by enquiry, Simeon died of heart
disease in Bulgaria. 3
Again, we have seen that in folk-tales a man's soul or strength is
sometimes represented as bound up with his hair, and that when his hair is
cut off he dies or grows weak. So the natives of Amboyna used to think
that their strength was in their hair and would desert them if it were shorn.
A criminal under torture in a Dutch Court of that island persisted in denying
his guilt till his hair was cut off, when he immediately confessed. One man,
who was tried for murder, endured without flinching the utmost ingenuity of
his torturers till he saw the surgeon standing with a pair of shears. On
asking what this was for, and being told that it was to cut his hair, he
begged they would not do it, and made a clean breast. In subsequent
cases, when torture failed to wring a confession from a prisoner, the Dutch
authorities made a practice of cutting off his hair. 4
Here in Europe it used to be thought that the maleficent powers of
witches and wizards resided in their hair, and that nothing could make any
impression on the miscreants so long as they kept their hair on. Hence in
France it was customary to shave the whole bodies of persons charged
with sorcery before handing them over to the torturer. Millaeus witnessed
the torture of some persons at Toulouse, from whom no confession could
be wrung until they were stripped and completely shaven, when they
readily acknowledged the truth of the charge. A woman also, who
apparently led a pious life, was put to the torture on suspicion of
witchcraft, and bore her agonies with incredible constancy, until complete
depilation drove her to admit her guilt. The noted inquisitor Sprenger
contented himself with shaving the head of the suspected witch or wizard;
but his more thoroughgoing colleague Cumanus shaved the whole bodies
of forty-seven women before committing them all to the flames. He had
high authority for this rigorous scrutiny, since Satan himself, in a sermon
preached from the pulpit of North Berwick church, comforted his many
servants by assuring them that no harm could befall them "sa lang as their
hair wes on, and sould newir latt ane teir fall fra thair ene." Similarly in
Bastar, a province of India, "if a man is adjudged guilty of witchcraft, he is
beaten by the crowd, his hair is shaved, the hair being supposed to
constitute his power of mischief, his front teeth are knocked out, in order, it
is said, to prevent him from muttering incantations... . Women suspected of
sorcery have to undergo the same ordeal; if found guilty, the same
punishment is awarded, and after being shaved, their hair is attached to a
tree in some public place." So among the Bhils of India, when a woman
was convicted of witchcraft and had been subjected to various forms of
persuasion, such as hanging head downwards from a tree and having
pepper put into her eyes, a lock of hair was cut from her head and buried
in the ground, "that the last link between her and her former powers of
mischief might be broken." In like manner among the Aztecs of Mexico,
when wizards and witches "had done their evil deeds, and the time came
to put an end to their detestable life, some one laid hold of them and
cropped the hair on the crown of their heads, which took from them all their
power of sorcery and enchantment, and then it was that by death they put
an end to their odious existence." 5
Section 2. The External Soul in Plants.
FURTHER it has been shown that in folk-tales the life of a person is
sometimes so bound up with the life of a plant that the withering of the plant
will immediately follow or be followed by the death of the person. Among
the M'Bengas in Western Africa, about the Gaboon, when two children are
born on the same day, the people plant two trees of the same kind and
dance round them. The life of each of the children is believed to be bound
up with the life of one of the trees; and if the tree dies or is thrown down,
they are sure that the child will soon die. In the Cameroons, also, the life
of a person is believed to be sympathetically bound up with that of a tree.
The chief of Old Town in Calabar kept his soul in a sacred grove near a
spring of water. When some Europeans, in frolic or ignorance, cut down
part of the grove, the spirit was most indignant and threatened the
perpetrators of the deed, according to the king, with all manner of evil. 1
Some of the Papuans unite the life of a new-born babe sympathetically
with that of a tree by driving a pebble into the bark of the tree. This is
supposed to give them complete mastery over the child's life; if the tree is
cut down, the child will die. After a birth the Maoris used to bury the
navel-string in a sacred place and plant a young sapling over it. As the
tree grew, it was a tohu oranga or sign of life for the child; if it flourished,
the child would prosper; if it withered and died, the parents augured the
worst for the little one. In some parts of Fiji the navel-string of a male infant
is planted together with a coco-nut or the slip of a breadfruit-tree, and the
child's life is supposed to be intimately connected with that of the tree.
Amongst the Dyaks of Landak and Tajan, districts of Dutch Borneo, it is
customary to plant a fruit-tree for a baby, and henceforth in the popular
belief the fate of the child is bound up with that of the tree. If the tree
shoots up rapidly, it will go well with the child; but if the tree is dwarfed or
shrivelled, nothing but misfortune can be expected for its human
counterpart. 2
It is said that there are still families in Russia, Germany, England, France,
and Italy who are accustomed to plant a tree at the birth of a child. The
tree, it is hoped, will grow with the child, and it is tended with special care.
The custom is still pretty general in the canton of Aargau in Switzerland; an
apple-tree is planted for a boy and a pear-tree for a girl, and the people
think that the child will flourish or dwindle with the tree. In Mecklenburg the
afterbirth is thrown out at the foot of a young tree, and the child is then
believed to grow with the tree. Near the Castle of Dalhousie, not far from
Edinburgh, there grows an oak-tree, called the Edgewell Tree, which is
popularly believed to be linked to the fate of the family by a mysterious tie;
for they say that when one of the family dies, or is about to die, a branch
falls from the Edgewell Tree. Thus, on seeing a great bough drop from the
tree on a quiet, still day in July 1874, an old forester exclaimed, "The
laird's deid noo!" and soon after news came that Fox Maule, eleventh Earl
of Dalhousie, was dead. 3
In England children are sometimes passed through a cleft ash-tree as a
cure for rupture or rickets, and thenceforward a sympathetic connexion is
supposed to exist between them and the tree. An ash-tree which had been
used for this purpose grew at the edge of Shirley Heath, on the road from
Hockly House to Birmingham. "Thomas Chillingworth, son of the owner of
an adjoining farm, now about thirty-four, was, when an infant of a year
old, passed through a similar tree, now perfectly sound, which he
preserves with so much care that he will not suffer a single branch to be
touched, for it is believed the life of the patient depends on the life of the
tree, and the moment that is cut down, be the patient ever so distant, the
rupture returns, and a mortification ensues, and terminates in death, as
was the case in a man driving a waggon on the very road in question." "It
is not uncommon, however," adds the writer, "for persons to survive for a
time the felling of the tree." The ordinary mode of effecting the cure is to
split a young ash-sapling longitudinally for a few feet and pass the child,
naked, either three times or three times three through the fissure at sunrise.
In the West of England it is said that the passage should be "against the
sun." As soon as the ceremony has been performed, the tree is bound
tightly up and the fissure plastered over with mud or clay. The belief is that
just as the cleft in the tree closes up, so the rupture in the child's body will
be healed; but that if the rift in the tree remains open, the rupture in the
child will remain too, and if the tree were to die, the death of the child
would surely follow. 4
A similar cure for various diseases, but especially for rupture and rickets,
has been commonly practised in other parts of Europe, as Germany,
France, Denmark, and Sweden; but in these countries the tree employed
for the purpose is usually not an ash but an oak; sometimes a willow-tree
is allowed or even prescribed instead. In Mecklenburg, as in England, the
sympathetic relation thus established between the tree and the child is
believed to be so close that if the tree is cut down the child will die. 5
Section 3. The External Soul in Animals.
BUT in practice, as in folk-tales, it is not merely with inanimate objects and
plants that a person is occasionally believed to be united by a bond of
physical sympathy. The same bond, it is supposed, may exist between a
man and an animal, so that the welfare of the one depends on the welfare
of the other, and when the animal dies the man dies also. The analogy
between the custom and the tales is all the closer because in both of them
the power of thus removing the soul from the body and stowing it away in
an animal is often a special privilege of wizards and witches. Thus the
Yakuts of Siberia believe that every shaman or wizard keeps his soul, or
one of his souls, incarnate in an animal which is carefully concealed from
all the world. "Nobody can find my external soul," said one famous wizard,
"it lies hidden far away in the stony mountains of Edzhigansk." Only once
a year, when the last snows melt and the earth turns black, do these
external souls of wizards appear in the shape of animals among the
dwellings of men. They wander everywhere, yet none but wizards can see
them. The strong ones sweep roaring and noisily along, the weak steal
about quietly and furtively. Often they fight, and then the wizard whose
external soul is beaten, falls ill or dies. The weakest and most cowardly
wizards are they whose souls are incarnate in the shape of dogs, for the
dog gives his human double no peace, but gnaws his heart and tears his
body. The most powerful wizards are they whose external souls have the
shape of stallions, elks, black bears, eagles, or boars. Again, the
Samoyeds of the Turukhinsk region hold that every shaman has a familiar
spirit in the shape of a boar, which he leads about by a magic belt. On the
death of the boar the shaman himself dies; and stories are told of battles
between wizards, who send their spirits to fight before they encounter each
other in person. The Malays believe that "the soul of a person may pass
into another person or into an animal, or rather that such a mysterious
relation can arise between the two that the fate of the one is wholly
dependent on that of the other." 1
Among the Melanesians of Mota, one of the New Hebrides islands, the
conception of an external soul is carried out in the practice of daily life. In
the Mota language the word tamaniu signifies "something animate or
inanimate which a man has come to believe to have an existence
intimately connected with his own... . It was not every one in Mota who
had his tamaniu; only some men fancied that they had this relation to a
lizard, a snake, or it might be a stone; sometimes the thing was sought for
and found by drinking the infusion of certain leaves and heaping together
the dregs; then whatever living thing was first seen in or upon the heap
was the tamaniu. It was watched but not fed or worshipped; the natives
believed that it came at call, and that the life of the man was bound up with
the life of his tamaniu, if a living thing, or with its safety; should it die, or if
not living get broken or be lost, the man would die. Hence in case of
sickness they would send to see if the tamaniu was safe and well." 2
The theory of an external soul deposited in an animal appears to be very
prevalent in West Africa, particularly in Nigeria, the Cameroons, and the
Gaboon. Among the Fans of the Gaboon every wizard is believed at
initiation to unite his life with that of some particular wild animal by a rite of
blood-brotherhood; he draws blood from the ear of the animal and from his
own arm, and inoculates the animal with his own blood, and himself with
the blood of the beast. Henceforth such an intimate union is established
between the two that the death of the one entails the death of the other.
The alliance is thought to bring to the wizard or sorcerer a great accession
of power, which he can turn to his advantage in various ways. In the first
place, like the warlock in the fairy tales who has deposited his life outside
of himself in some safe place, the Fan wizard now deems himself
invulnerable. Moreover, the animal with which he has exchanged blood
has become his familiar, and will obey any orders he may choose to give
it; so he makes use of it to injure and kill his enemies. For that reason the
creature with whom he establishes the relation of blood-brotherhood is
never a tame or domestic animal, but always a ferocious and dangerous
wild beast, such as a leopard, a black serpent, a crocodile, a
hippopotamus, a wild boar, or a vulture. Of all these creatures the leopard
is by far the commonest familiar of Fan wizards, and next to it comes the
black serpent; the vulture is the rarest. Witches as well as wizards have
their familiars; but the animals with which the lives of women are thus
bound up generally differ from those to which men commit their external
souls. A witch never has a panther for her familiar, but often a venomous
species of serpent, sometimes a horned viper, sometimes a black serpent,
sometimes a green one that lives in banana-trees; or it may be a vulture,
an owl, or other bird of night. In every case the beast or bird with which
the witch or wizard has contracted this mystic alliance is an individual,
never a species; and when the individual animal dies the alliance is
naturally at an end, since the death of the animal is supposed to entail the
death of the man. 3
Similar beliefs are held by the natives of the Cross River valley within the
provinces of the Cameroons. Groups of people, generally the inhabitants
of a village, have chosen various animals, with which they believe
themselves to stand on a footing of intimate friendship or relationship.
Amongst such animals are hippopotamuses, elephants, leopards,
crocodiles, gorillas, fish, and serpents, all of them creatures which are
either very strong or can easily hide themselves in the water or a thicket.
This power of concealing themselves is said to be an indispensable
condition of the choice of animal familiars, since the animal friend or helper
is expected to injure his owner's enemy by stealth; for example, if he is a
hippopotamus, he will bob up suddenly out of the water and capsize the
enemy's canoe. Between the animals and their human friends or kinsfolk
such a sympathetic relation is supposed to exist that the moment the animal
dies the man dies also, and similarly the instant the man perishes so does
the beast. From this it follows that the animal kinsfolk may never be shot at
or molested for fear of injuring or killing the persons whose lives are knit up
with the lives of the brutes. This does not, however, prevent the people of
a village, who have elephants for their animal friends, from hunting
elephants. For they do not respect the whole species but merely certain
individuals of it, which stand in an intimate relation to certain individual
men and women; and they imagine that they can always distinguish these
brother elephants from the common herd of elephants which are mere
elephants and nothing more. The recognition indeed is said to be mutual.
When a hunter, who has an elephant for his friend, meets a human
elephant, as we may call it, the noble animal lifts up a paw and holds it
before his face, as much as to say, "Don't shoot." Were the hunter so
inhuman as to fire on and wound such an elephant, the person whose life
was bound up with the elephant would fall ill. 4
The Balong of the Cameroons think that every man has several souls, of
which one is in his body and another in an animal, such as an elephant, a
wild pig, a leopard, and so forth. When a man comes home, feeling ill, and
says, "I shall soon die," and dies accordingly, the people aver that one of
his souls has been killed in a wild pig or a leopard and that the death of
the external soul has caused the death of the soul in his body. A similar
belief in the external souls of living people is entertained by the Ibos, an
important tribe of the Niger delta. They think that a man's spirit can quit his
body for a time during life and take up its abode in an animal. A man who
wishes to acquire this power procures a certain drug from a wise man and
mixes it with his food. After that his soul goes out and enters into an animal.
If it should happen that the animal is killed while the man's soul is lodged
in it, the man dies; and if the animal be wounded, the man's body will
presently be covered with boils. This belief instigates to many deeds of
darkness; for a sly rogue will sometimes surreptitiously administer the
magical drug to his enemy in his food, and having thus smuggled the
other's soul into an animal will destroy the creature, and with it the man
whose soul is lodged in it. 5
The negroes of Calabar, at the mouth of the Niger, believe that every
person has four souls, one of which always lives outside of his or her
body in the form of a wild beast in the forest. This external soul, or bush
soul, as Miss Kingsley calls it, may be almost any animal, for example, a
leopard, a fish, or a tortoise; but it is never a domestic animal and never a
plant. Unless he is gifted with second sight, a man cannot see his own
bush soul, but a diviner will often tell him what sort of creature his bush
soul is, and after that the man will be careful not to kill any animal of that
species, and will strongly object to any one else doing so. A man and his
sons have usually the same sort of animals for their bush souls, and so
with a mother and her daughters. But sometimes all the children of a family
take after the bush soul of their father; for example, if his external soul is a
leopard, all his sons and daughters will have leopards for their external
souls. And on the other hand, sometimes they all take after their mother; for
instance, if her external soul is a tortoise, all the external souls of her sons
and daughters will be tortoises too. So intimately bound up is the life of the
man with that of the animal which he regards as his external or bush soul,
that the death or injury of the animal necessarily entails the death or injury
of the man. And, conversely, when the man dies, his bush soul can no
longer find a place of rest, but goes mad and rushes into the fire or
charges people and is knocked on the head, and that is an end of it. 6
Near Eket in North Calabar there is a sacred lake, the fish of which are
carefully preserved because the people believe that their own souls are
lodged in the fish, and that with every fish killed a human life would be
simultaneously extinguished. In the Calabar River not very many years ago
there used to be a huge old crocodile, popularly supposed to contain the
external soul of a chief who resided in the flesh at Duke Town. Sporting
vice-consuls used from time to time to hunt the animal, and once an officer
contrived to hit it. Forthwith the chief was laid up with a wound in his leg.
He gave out that a dog had bitten him, but no doubt the wise shook their
heads and refused to be put off with so flimsy a pretext. Again, among
several tribes on the banks of the Niger between Lokoja and the delta
there prevails "a belief in the possibility of a man possessing an alter ego
in the form of some animal such as a crocodile or a hippopotamus. It is
believed that such a person's life is bound up with that of the animal to
such an extent that, whatever affects the one produces a corresponding
impression upon the other, and that if one dies the other must speedily do
so too. It happened not very long ago that an Englishman shot a
hippopotamus close to a native village; the friends of a woman who died
the same night in the village demanded and eventually obtained five
pounds as compensation for the murder of the woman." 7
Amongst the Zapotecs of Central America, when a woman was about to
be confined, her relations assembled in the hut, and began to draw on the
floor figures of different animals, rubbing each one out as soon as it was
completed. This went on till the moment of birth, and the figure that then
remained sketched upon the ground was called the child's tona or second
self. "When the child grew old enough, he procured the animal that
represented him and took care of it, as it was believed that health and
existence were bound up with that of the animal's, in fact that the death of
both would occur simultaneously," or rather that when the animal died the
man would die too. Among the Indians of Guatemala and Honduras the
nagual or naual is "that animate or inanimate object, generally an animal,
which stands in a parallel relation to a particular man, so that the weal and
woe of the man depend on the fate of the nagual." According to an old
writer, many Indians of Guatemala "are deluded by the devil to believe that
their life dependeth upon the life of such and such a beast (which they
take unto them as their familiar spirit), and think that when that beast dieth
they must die; when he is chased, their hearts pant; when he is faint, they
are faint; nay, it happeneth that by the devil's delusion they appear in the
shape of that beast (which commonly by their choice is a buck, or doe, a
lion, or tigre, or dog, or eagle) and in that shape have been shot at and
wounded." The Indians were persuaded that the death of their nagual
would entail their own. Legend affirms that in the first battles with the
Spaniards on the plateau of Quetzaltenango the naguals of the Indian
chiefs fought in the form of serpents. The nagual of the highest chief was
especially conspicuous, because it had the form of a great bird,
resplendent in green plumage. The Spanish general Pedro de Alvarado
killed the bird with his lance, and at the same moment the Indian chief fell
dead to the ground. 8
In many tribes of South-Eastern Australia each sex used to regard a
particular species of animals in the same way that a Central American
Indian regarded his nagual, but with this difference, that whereas the
Indian apparently knew the individual animal with which his life was bound
up, the Australians only knew that each of their lives was bound up with
some one animal of the species, but they could not say with which. The
result naturally was that every man spared and protected all the animals of
the species with which the lives of the men were bound up; and every
woman spared and protected all the animals of the species with which the
lives of the women were bound up; because no one knew but that the
death of any animal of the respective species might entail his or her own;
just as the killing of the green bird was immediately followed by the death
of the Indian chief, and the killing of the parrot by the death of Punchkin in
the fairy tale. Thus, for example, the Wotjobaluk tribe of South-Eastern
Australia "held that `the life of Ngŭnŭngŭnŭt
(the Bat) is the life of a man, and the life of Yrtatgŭrk (the Nightjar)
is the life of a woman,' and that when either of these creatures is killed the
life of some man or of some woman is shortened. In such a case every
man or every woman in the camp feared that he or she might be the victim,
and from this cause great fights arose in this tribe. I learn that in these
fights, men on one side and women on the other, it was not at all certain
which would be victorious, for at times the women gave the men a severe
drubbing with their yamsticks, while often women were injured or killed by
spears." The Wotjobaluk said that the bat was the man's "brother" and that
the nightjar was his "wife." The particular species of animals with which the
lives of the sexes were believed to be respectively bound up varied
somewhat from tribe to tribe. Thus whereas among the Wotjobaluk the bat
was the animal of the men, at Gunbower Creek on the Lower Murray the
bat seems to have been the animal of the women, for the natives would not
kill it for the reason that "if it was killed, one of their lubras [women] would
be sure to die in consequence." But whatever the particular sorts of
creature with which the lives of men and women were believed to be
bound up, the belief itself and the fights to which it gave rise are known to
have prevailed over a large part of South-Eastern Australia, and probably
they extended much farther. The belief was a very serious one, and so
consequently were the fights which sprang from it. Thus among some tribes
of Victoria "the common bat belongs to the men, who protect it against
injury, even to the half-killing of their wives for its sake. The fern owl, or
large goatsucker, belongs to the women, and, although a bird of evil
omen, creating terror at night by its cry, it is jealously protected by them. If
a man kills one, they are as much enraged as if it was one of their
children, and will strike him with their long poles." 9
The jealous protection thus afforded by Australian men and women to
bats and owls respectively (for bats and owls seem to be the creatures
usually allotted to the two sexes) is not based upon purely selfish
considerations. For each man believes that not only his own life but the
lives of his father, brothers, sons, and so on are bound up with the lives of
particular bats, and that therefore in protecting the bat species he is
protecting the lives of all his male relations as well as his own. Similarly,
each woman believes that the lives of her mother, sisters, daughters, and
so forth, equally with her own, are bound up with the lives of particular
owls, and that in guarding the owl species she is guarding the lives of all
her female relations besides her own. Now, when men's lives are thus
supposed to be contained in certain animals, it is obvious that the animals
can hardly be distinguished from the men, or the men from the animals. If
my brother John's life is in a bat, then, on the one hand, the bat is my
brother as well as John; and, on the other hand, John is in a sense a bat,
since his life is in a bat. Similarly, if my sister Mary's life is in an owl, then
the owl is my sister and Mary is an owl. This is a natural enough
conclusion, and the Australians have not failed to draw it. When the bat is
the man's animal, it is called his brother; and when the owl is the woman's
animal, it is called her sister. And conversely a man addresses a woman
as an owl, and she addresses him as a bat. So with the other animals
allotted to the sexes respectively in other tribes. For example, among the
Kurnai all emu-wrens were "brothers" of the men, and all the men were
emu-wrens; all superb warblers were "sisters" of the women, and all the
women were superb warblers. 10
But when a savage names himself after an animal, calls it his brother,
and refuses to kill it, the animal is said to be his totem. Accordingly in the
tribes of South-Eastern Australia which we have been considering the bat
and the owl, the emu-wren and the superb warbler, may properly be
described as totems of the sexes. But the assignation of a totem to a sex is
comparatively rare, and has hitherto been discovered nowhere but in
Australia. Far more commonly the totem is appropriated not to a sex, but to
a clan, and is hereditary either in the male or female line. The relation of
an individual to the clan totem does not differ in kind from his relation to the
sex totem; he will not kill it, he speaks of it as his brother, and he calls
himself by its name. Now if the relations are similar, the explanation which
holds good of the one ought equally to hold good of the other. Therefore,
the reason why a clan revere a particular species of animals or plants (for
the clan totem may be a plant) and call themselves after it, would seem to
be a belief that the life of each individual of the clan is bound up with
some one animal or plant of the species, and that his or her death would
be the consequence of killing that particular animal, or destroying that
particular plant. This explanation of totemism squares very well with Sir
George Grey's definition of a totem or kobong in Western Australia. He
says: "A certain mysterious connexion exists between a family and its
kobong, so that a member of the family will never kill an animal of the
species to which his kobong belongs, should he find it asleep; indeed he
always kills it reluctantly, and never without affording it a chance to
escape. This arises from the family belief that some one individual of the
species is their nearest friend, to kill whom would be a great crime, and to
be carefully avoided. Similarly, a native who has a vegetable for his
kobong may not gather it under certain circumstances, and at a particular
period of the year." Here it will be observed that though each man spares
all the animals or plants of the species, they are not all equally precious to
him; far from it, out of the whole species there is only one which is
specially dear to him; but as he does not know which the dear one is, he
is obliged to spare them all from fear of injuring the one. Again, this
explanation of the clan totem harmonises with the supposed effect of killing
one of the totem species. "One day one of the blacks killed a crow. Three
or four days afterwards a Boortwa (crow) [i.e. a man of the Crow clan]
named Larry died. He had been ailing for some days, but the killing of his
wingong [totem] hastened his death." Here the killing of the crow caused
the death of a man of the Crow clan, exactly as, in the case of the
sex-totems, the killing of a bat causes the death of a Bat-man or the killing
of an owl causes the death of an Owl-woman. Similarly, the killing of his
nagual causes the death of a Central American Indian, the killing of his
bush soul causes the death of a Calabar negro, the killing of his tamaniu
causes the death of a Banks Islander, and the killing of the animal in which
his life is stowed away causes the death of the giant or warlock in the fairy
tale. 11
Thus it appears that the story of "The giant who had no heart in his body"
may perhaps furnish the key to the relation which is supposed to subsist
between a man and his totem. The totem, on this theory, is simply the
receptacle in which a man keeps his life, as Punchkin kept his life in a
parrot, and Bidasari kept her soul in a golden fish. It is no valid objection
to this view that when a savage has both a sex totem and a clan totem his
life must be bound up with two different animals, the death of either of
which would entail his own. If a man has more vital places than one in his
body, why, the savage may think, should he not have more vital places
than one outside it? Why, since he can put his life outside himself, should
he not transfer one portion of it to one animal and another to another? The
divisibility of life, or, to put it otherwise, the plurality of souls, is an idea
suggested by many familiar facts, and has commended itself to
philosophers like Plato, as well as to savages. It is only when the notion of
a soul, from being a quasi-scientific hypothesis, becomes a theological
dogma that its unity and indivisibility are insisted upon as essential. The
savage, unshackled by dogma, is free to explain the facts of life by the
assumption of as many souls as he thinks necessary. Hence, for example,
the Caribs supposed that there was one soul in the head, another in the
heart, and other souls at all the places where an artery is felt pulsating.
Some of the Hidatsa Indians explain the phenomena of gradual death,
when the extremities appear dead first, by supposing that man has four
souls, and that they quit the body, not simultaneously, but one after the
other, dissolution being only complete when all four have departed. Some
of the Dyaks of Borneo and the Malays of the Peninsula believe that every
man has seven souls. The Alfoors of Poso in Celebes are of opinion that
he has three. The natives of Laos suppose that the body is the seat of
thirty spirits, which reside in the hands, the feet, the mouth, the eyes, and
so on. Hence, from the primitive point of view, it is perfectly possible that a
savage should have one soul in his sex totem and another in his clan
totem. However, as I have observed, sex totems have been found nowhere
but in Australia; so that as a rule the savage who practises totemism need
not have more than one soul out of his body at a time. 12
If this explanation of the totem as a receptacle in which a man keeps his
soul or one of his souls is correct, we should expect to find some totemic
people of whom it is expressly said that every man amongst them is
believed to keep at least one soul permanently out of his body, and that
the destruction of this external soul is supposed to entail the death of its
owner. Such a people are the Bataks of Sumatra. The Bataks are divided
into exogamous clans (margas) with descent in the male line; and each
clan is forbidden to eat the flesh of a particular animal. One clan may not
eat the tiger, another the ape, another the crocodile, another the dog,
another the cat, another the dove, another the white buffalo, and another
the locust. The reason given by members of a clan for abstaining from the
flesh of the particular animal is either that they are descended from animals
of that species, and that their souls after death may transmigrate into the
animals, or that they or their forefathers have been under certain
obligations to the creatures. Sometimes, but not always, the clan bears the
name of the animal. Thus the Bataks have totemism in full. But, further,
each Batak believes that he has seven or, on a more moderate
computation, three souls. One of these souls is always outside the body,
but nevertheless whenever it dies, however far away it may be at the time,
that same moment the man dies also. The writer who mentions this belief
says nothing about the Batak totems; but on the analogy of the Australian,
Central American, and African evidence we may conjecture that the
external soul, whose death entails the death of the man, is housed in the
totemic animal or plant. 13
Against this view it can hardly be thought to militate that the Batak does
not in set terms affirm his external soul to be in his totem, but alleges other
grounds for respecting the sacred animal or plant of his clan. For if a
savage seriously believes that his life is bound up with an external object,
it is in the last degree unlikely that he will let any stranger into the secret.
In all that touches his inmost life and beliefs the savage is exceedingly
suspicious and reserved; Europeans have resided among savages for
years without discovering some of their capital articles of faith, and in the
end the discovery has often been the result of accident. Above all, the
savage lives in an intense and perpetual dread of assassination by
sorcery; the most trifling relics of his person-the clippings of his hair and
nails, his spittle, the remnants of his food, his very name-all these may, he
fancies, be turned by the sorcerer to his destruction, and he is therefore
anxiously careful to conceal or destroy them. But if in matters such as
these, which are but the outposts and outworks of his life, he is so shy and
secretive, how close must be the concealment, how impenetrable the
reserve in which he enshrouds the inner keep and citadel of his being!
When the princess in the fairy tale asks the giant where he keeps his soul,
he often gives false or evasive answers, and it is only after much coaxing
and wheedling that the secret is at last wrung from him. In his jealous
reticence the giant resembles the timid and furtive savage; but whereas the
exigencies of the story demand that the giant should at last reveal his
secret, no such obligation is laid on the savage; and no inducement that
can be offered is likely to tempt him to imperil his soul by revealing its
hiding-place to a stranger. It is therefore no matter for surprise that the
central mystery of the savage's life should so long have remained a
secret, and that we should be left to piece it together from scattered hints
and fragments and from the recollections of it which linger in fairy
tales. 14
Section 4. The Ritual of Death and Resurrection.
THIS view of totemism throws light on a class of religious rites of which no
adequate explanation, so far as I am aware, has yet been offered. Amongst
many savage tribes, especially such as are known to practice totemism, it
is customary for lads at puberty to undergo certain initiatory rites, of which
one of the commonest is a pretence of killing the lad and bringing him to
life again. Such rites become intelligible if we suppose that their substance
consists in extracting the youth's soul in order to transfer it to his totem. For
the extraction of his soul would naturally be supposed to kill the youth or at
least to throw him into a death-like trance, which the savage hardly
distinguishes from death. His recovery would then be attributed either to
the gradual recovery of his system from the violent shock which it had
received, or, more probably, to the infusion into him of fresh life drawn from
the totem. Thus the essence of these initiatory rites, so far as they consist
in a simulation of death and resurrection, would be an exchange of life or
souls between the man and his totem. The primitive belief in the possibility
of such an exchange of souls comes clearly out in a story of a Basque
hunter who affirmed that he had been killed by a bear, but that the bear
had, after killing him, breathed its own soul into him, so that the bear's
body was now dead, but he himself was a bear, being animated by the
bear's soul. This revival of the dead hunter as a bear is exactly analogous
to what, on the theory here suggested, is supposed to take place in the
ceremony of killing a lad at puberty and bringing him to life again. The lad
dies as a man and comes to life again as an animal; the animal's soul is
now in him, and his human soul is in the animal. With good right, therefore,
does he call himself a Bear or a Wolf, etc., according to his totem; and with
good right does he treat the bears or the wolves, etc., as his brethren,
since in these animals are lodged the souls of himself and his kindred. 1
Examples of this supposed death and resurrection at initiation are as
follows. In the Wonghi or Wonghibon tribe of New South Wales the youths
on approaching manhood are initiated at a secret ceremony, which none
but initiated men may witness. Part of the proceedings consists in knocking
out a tooth and giving a new name to the novice, indicative of the change
from youth to manhood. While the teeth are being knocked out an
instrument known as a bull-roarer, which consists of a flat piece of wood
with serrated edges tied to the end of a string, is swung round so as to
produce a loud humming noise. The uninitiated are not allowed to see this
instrument. Women are forbidden to witness the ceremonies under pain of
death. It is given out that the youths are each met in turn by a mythical
being, called Thuremlin (more commonly known as Daramulun) who takes
the youth to a distance, kills him, and in some instances cuts him up, after
which he restores him to life and knocks out a tooth. Their belief in the
power of Thuremlin is said to be undoubted. 2
The Ualaroi of the Upper Darling River said that at initiation the boy met a
ghost, who killed him and brought him to life again as a young man.
Among the natives on the Lower Lachlan and Murray Rivers it was
Thrumalun (Daramulun) who was thought to slay and resuscitate the
novices. In the Unmatjera tribe of Central Australia women and children
believe that a spirit called Twanyirika kills the youth and afterwards brings
him to life again during the period of initiation. The rites of initiation in this
tribe, as in the other Central tribes, comprise the operations of circumcision
and subincision; and as soon as the second of these has been performed
on him, the young man receives from his father a sacred stick (churinga),
with which, he is told, his spirit was associated in the remotest past. While
he is out in the bush recovering from his wounds, he must swing the
bull-roarer, or a being who lives up in the sky will swoop down and carry
him off. In the Binbinga tribe, on the western coast of the Gulf of
Carpentaria, the women and children believe that the noise of the
bull-roarer at initiation is made by a spirit named Katajalina, who lives in
an ant-hill and comes out and eats up the boy, afterwards restoring him to
life. Similarly among their neighbours the Anula the women imagine that the
droning sound of the bull-roarer is produced by a spirit called Gnabaia,
who swallows the lads at initiation and afterwards disgorges them in the
form of initiated men. 3
Among the tribes settled on the southern coast of New South Wales, of
which the Coast Murring tribe may be regarded as typical, the drama of
resurrection from the dead was exhibited in a graphic form to the novices
at initiation. The ceremony has been described for us by an eye-witness.
A man, disguised with stringy bark fibre, lay down in a grave and was
lightly covered up with sticks and earth. In his hand he held a small bush,
which appeared to be growing in the soil, and other bushes were stuck in
the ground to heighten the effect. Then the novices were brought and
placed beside the grave. Next, a procession of men, disguised in stringy
bark fibre, drew near. They represented a party of medicine-men, guided
by two reverend seniors, who had come on pilgrimage to the grave of a
brother medicine-man, who lay buried there. When the little procession,
chanting an invocation to Daramulun, had defiled from among the rocks
and trees into the open, it drew up on the side of the grave opposite to the
novices, the two old men taking up a position in the rear of the dancers.
For some time the dance and song went on till the tree that seemed to
grow from the grave began to quiver. "Look there!" cried the men to the
novices, pointing to the trembling leaves. As they looked, the tree
quivered more and more, then was violently agitated and fell to the
ground, while amid the excited dancing of the dancers and the chanting of
the choir the supposed dead man spurned from him the superincumbent
mass of sticks and leaves, and springing to his feet danced his magic
dance in the grave itself, and exhibited in his mouth the magic substances
which he was supposed to have received from Daramulun in person. 4
Some tribes of Northern New Guinea-the Yabim, Bukaua, Kai, and
Tami-like many Australian tribes, require every male member of the tribe to
be circumcised before he ranks as a full-grown man; and the tribal
initiation, of which circumcision is the central feature, is conceived by
them, as by some Australian tribes, as a process of being swallowed and
disgorged by a mythical monster, whose voice is heard in the humming
sound of the bull-roarer. Indeed the New Guinea tribes not only impress
this belief on the minds of women and children, but enact it in a dramatic
form at the actual rites of initiation, at which no woman or uninitiated
person may be present. For this purpose a hut about a hundred feet long is
erected either in the village or in a lonely part of the forest. It is modelled in
the shape of the mythical monster; at the end which represents his head it
is high, and it tapers away at the other end. A betel-palm, grubbed up with
the roots, stands for the backbone of the great being and its clustering
fibres for his hair; and to complete the resemblance the butt end of the
building is adorned by a native artist with a pair of goggle eyes and a
gaping mouth. When after a tearful parting from their mothers and women
folk, who believe or pretend to believe in the monster that swallows their
dear ones, the awe-struck novices are brought face to face with this
imposing structure, the huge creature emits a sullen growl, which is in fact
no other than the humming note of bull-roarers swung by men concealed
in the monster's belly. The actual process of deglutition is variously
enacted. Among the Tami it is represented by causing the candidates to
defile past a row of men who hold bull-roarers over their heads; among the
Kai it is more graphically set forth by making them pass under a scaffold on
which stands a man, who makes a gesture of swallowing and takes in fact
a gulp of water as each trembling novice passes beneath him. But the
present of a pig, opportunely offered for the redemption of the youth,
induces the monster to relent and disgorge his victim; the man who
represents the monster accepts the gift vicariously, a gurgling sound is
heard, and the water which had just been swallowed descends in a jet on
the novice. This signifies that the young man has been released from the
monster's belly. However, he has now to undergo the more painful and
dangerous operation of circumcision. It follows immediately, and the cut
made by the knife of the operator is explained to be a bite or scratch which
the monster inflicted on the novice in spewing him out of his capacious
maw. While the operation is proceeding, a prodigious noise is made by the
swinging of bull-roarers to represent the roar of the dreadful being who is
in the act of swallowing the young man. 5
When, as sometimes happens, a lad dies from the effect of the operation,
he is buried secretly in the forest, and his sorrowing mother is told that the
monster has a pig's stomach as well as a human stomach, and that
unfortunately her son slipped into the wrong stomach, from which it was
impossible to extricate him. After they have been circumcised the lads must
remain for some months in seclusion, shunning all contact with women and
even the sight of them. They live in the long hut which represents the
monster's belly. When at last the lads, now ranking as initiated men, are
brought back with great pomp and ceremony to the village, they are
received with sobs and tears of joy by the women, as if the grave had
given up its dead. At first the young men keep their eyes rigidly closed or
even sealed with a plaster of chalk, and they appear not to understand the
words of command which are given them by an elder. Gradually, however,
they come to themselves as if awakening from a stupor, and next day they
bathe and wash off the crust of white chalk with which their bodies had
been coated. 6
It is highly significant that all these tribes of New Guinea apply the same
word to the bull-roarer and to the monster, who is supposed to swallow the
novices at circumcision, and whose fearful roar is represented by the hum
of the harmless wooden instruments. Further, it deserves to be noted that in
three languages out of the four the same word which is applied to the
bull-roarer and to the monster means also a ghost or spirit of the dead,
while in the fourth language (the Kai) it signifies "grandfather." From this it
seems to follow that the being who swallows and disgorges the novices at
initiation is believed to be a powerful ghost or ancestral spirit, and that the
bull-roarer, which bears his name, is his material representative. That
would explain the jealous secrecy with which the sacred implement is kept
from the sight of women. While they are not in use, the bull-roarers are
stowed away in the men's club-houses, which no woman may enter;
indeed no woman or uninitiated person may set eyes on a bull-roarer
under pain of death. Similarly among the Tugeri or Kaya-Kaya, a large
Papuan tribe on the south coast of Dutch New Guinea, the name of the
bull-roarer, which they call sosom, is given to a mythical giant, who is
supposed to appear every year with the south-east monsoon. When he
comes, a festival is held in his honour and bull-roarers are swung. Boys
are presented to the giant, and he kills them, but considerately brings them
to life again. 7
In certain districts of Viti Levu, the largest of the Fijian Islands, the drama
of death and resurrection used to be acted with much solemnity before the
eyes of young men at initiation. In a sacred enclosure they were shown a
row of dead or seemingly dead men lying on the ground, their bodies cut
open and covered with blood, their entrails protruding. But at a yell from
the high priest the counterfeit dead men started to their feet and ran down
to the river to cleanse themselves from the blood and guts of pigs with
which they were beslobbered. Soon they marched back to the sacred
enclosure as if come to life, clean, fresh, and garlanded, swaying their
bodies in time to the music of a solemn hymn, and took their places in front
of the novices. Such was the drama of death and resurrection. 8
The people of Rook, an island between New Guinea and New Britain,
hold festivals at which one or two disguised men, their heads covered with
wooden masks, go dancing through the village, followed by all the other
men. They demand that the circumcised boys who have not yet been
swallowed by Marsaba (the devil) shall be given up to them. The boys,
trembling and shrieking, are delivered to them, and must creep between
the legs of the disguised men. Then the procession moves through the
village again, and announces that Marsaba has eaten up the boys, and
will not disgorge them till he receives a present of pigs, taro, and so forth.
So all the villagers, according to their means, contribute provisions, which
are then consumed in the name of Marsaba. 9
In the west of Ceram boys at puberty are admitted to the Kakian
association. Modern writers have commonly regarded this association as
primarily a political league instituted to resist foreign domination. In reality
its objects are purely religious and social, though it is possible that the
priests may have occasionally used their powerful influence for political
ends. The society is in fact merely one of those widely-diffused primitive
institutions, of which a chief object is the initiation of young men. In recent
years the true nature of the association has been duly recognised by the
distinguished Dutch ethnologist, J. G. F. Riedel. The Kakian house is an
oblong wooden shed, situated under the darkest trees in the depth of the
forest, and is built to admit so little light that it is impossible to see what
goes on in it. Every village has such a house. Thither the boys who are to
be initiated are conducted blindfold, followed by their parents and
relations. Each boy is led by the hand of two men, who act as his
sponsors or guardians, looking after him during the period of initiation.
When all are assembled before the shed, the high priest calls aloud upon
the devils. Immediately a hideous uproar is heard to proceed from the
shed. It is made by men with bamboo trumpets, who have been secretly
introduced into the building by a back door, but the women and children
think it is made by the devils, and are much terrified. Then the priests enter
the shed, followed by the boys, one at a time. As soon as each boy has
disappeared within the precincts, a dull chopping sound is heard, a fearful
cry rings out, and a sword or spear, dripping with blood, is thrust through
the roof of the shed. This is a token that the boy's head has been cut off,
and that the devil has carried him away to the other world, there to
regenerate and transform him. So at sight of the bloody sword the mothers
weep and wail, crying that the devil has murdered their children. In some
places, it would seem, the boys are pushed through an opening made in
the shape of a crocodile's jaws or a cassowary's beak, and it is then said
that the devil has swallowed them. The boys remain in the shed for five or
nine days. Sitting in the dark, they hear the blast of the bamboo trumpets,
and from time to time the sound of musket shots and the clash of swords.
Every day they bathe, and their faces and bodies are smeared with a
yellow dye, to give them the appearance of having been swallowed by the
devil. During his stay in the Kakian house each boy has one or two
crosses tattooed with thorns on his breast or arm. When they are not
sleeping, the lads must sit in a crouching posture without moving a muscle.
As they sit in a row cross-legged, with their hands stretched out, the chief
takes his trumpet, and placing the mouth of it on the hands of each lad,
speaks through it in strange tones, imitating the voice of the spirits. He
warns the lads, under pain of death, to observe the rules of the Kakian
society, and never to reveal what has passed in the Kakian house. The
novices are also told by the priests to behave well to their blood relations,
and are taught the traditions and secrets of the tribe. 10
Meantime the mothers and sisters of the lads have gone home to weep
and mourn. But in a day or two the men who acted as guardians or
sponsors to the novices return to the village with the glad tidings that the
devil, at the intercession of the priests, has restored the lads to life. The
men who bring this news come in a fainting state and daubed with mud,
like messengers freshly arrived from the nether world. Before leaving the
Kakian house, each lad receives from the priest a stick adorned at both
ends with a cock's or cassowary's feathers. The sticks are supposed to
have been given to the lads by the devil at the time when he restored them
to life, and they serve as a token that the youths have been in the spirit
land. When they return to their homes they totter in their walk, and enter
the house backward, as if they had forgotten how to walk properly; or they
enter the house by the back door. If a plate of food is given to them, they
hold it upside down. They remain dumb, indicating their wants by signs
only. All this is to show that they are still under the influence of the devil or
the spirits. Their sponsors have to teach them all the common acts of life,
as if they were newborn children. Further, upon leaving the Kakian house
the boys are strictly forbidden to eat of certain fruits until the next
celebration of the rites has taken place. And for twenty or thirty days their
hair may not be combed by their mothers or sisters. At the end of that time
the high priest takes them to a lonely place in the forest, and cuts off a
lock of hair from the crown of each of their heads. After these initiatory rites
the lads are deemed men, and may marry; it would be a scandal if they
married before. 11
In the region of the Lower Congo a simulation of death and resurrection
is, or rather used to be, practised by the members of a guild or secret
society called ndembo. "In the practice of Ndembo the initiating doctors get
some one to fall down in a pretended fit, and in that state he is carried
away to an enclosed place outside the town. This is called `dying
Ndembo.' Others follow suit, generally boys and girls, but often young men
and women... . They are supposed to have died. But the parents and
friends supply food, and after a period varying, according to custom, from
three months to three years, it is arranged that the doctor shall bring them
to life again... . When the doctor's fee has been paid, and money (goods)
saved for a feast, the Ndembo people are brought to life. At first they
pretend to know no one and nothing; they do not even know how to
masticate food, and friends have to perform that office for them. They want
everything nice that any one uninitiated may have, and beat them if it is
not granted, or even strangle and kill people. They do not get into trouble
for this, because it is thought that they do not know better. Sometimes they
carry on the pretence of talking gibberish, and behaving as if they had
returned from the spirit-world. After this they are known by another name,
peculiar to those who have `died Ndembo.' ... We hear of the custom far
along on the upper river, as well as in the cataract region." 12
Among some of the Indian tribes of North America there exist certain
religious associations which are only open to candidates who have gone
through a pretence of being killed and brought to life again. In 1766 or
1767 Captain Jonathan Carver witnessed the admission of a candidate to
an association called "the friendly society of the Spirit"
(Wakon-Kitchewah) among the Naudowessies, a Siouan or Dacotan tribe
in the region of the great lakes. The candidate knelt before the chief, who
told him that "he himself was now agitated by the same spirit which he
should in a few moments communicate to him; that it would strike him dead,
but that he would instantly be restored again to life; to this he added, that
the communication, however terrifying, was a necessary introduction to the
advantages enjoyed by the community into which he was on the point of
being admitted. As he spoke this, he appeared to be greatly agitated; till at
last his emotions became so violent, that his countenance was distorted,
and his whole frame convulsed. At this juncture he threw something that
appeared both in shape and colour like a small bean, at the young man,
which seemed to enter his mouth, and he instantly fell as motionless as if
he had been shot." For a time the man lay like dead, but under a shower
of blows he showed signs of consciousness, and finally, discharging from
his mouth the bean, or whatever it was that the chief had thrown at him, he
came to life. In other tribes, for example, the Ojebways, Winnebagoes, and
Dacotas or Sioux, the instrument by which the candidate is apparently
slain is the medicine-bag. The bag is made of the skin of an animal (such
as the otter, wild cat, serpent, bear, raccoon, wolf, owl, weasel), of which
it roughly preserves the shape. Each member of the society has one of
these bags, in which he keeps the odds and ends that make up his
"medicine" or charms. "They believe that from the miscellaneous contents
in the belly of the skin bag or animal there issues a spirit or breath, which
has the power, not only to knock down and kill a man, but also to set him
up and restore him to life." The mode of killing a man with one of these
medicine-bags is to thrust it at him; he falls like dead, but a second thrust
of the bag restores him to life. 13
A ceremony witnessed by the castaway John R. Jewitt during his
captivity among the Indians of Nootka Sound doubtless belongs to this
class of customs. The Indian king or chief "discharged a pistol close to his
son's ear, who immediately fell down as if killed, upon which all the women
of the house set up a most lamentable cry, tearing handfuls of hair from
their heads, and exclaiming that the prince was dead; at the same time a
great number of the inhabitants rushed into the house armed with their
daggers, muskets, etc., enquiring the cause of their outcry. These were
immediately followed by two others dressed in wolf-skins, with masks over
their faces representing the head of that animal. The latter came in on their
hands and feet in the manner of a beast, and taking up the prince, carried
him off upon their backs, retiring in the same manner they entered." In
another place Jewitt mentions that the young prince-a lad of about eleven
years of age-wore a mask in imitation of a wolf's head. Now, as the
Indians of this part of America are divided into totem clans, of which the
Wolf clan is one of the principal, and as the members of each clan are in
the habit of wearing some portion of the totem animal about their person, it
is probable that the prince belonged to the Wolf clan, and that the
ceremony described by Jewitt represented the killing of the lad in order
that he might be born anew as a wolf, much in the same way that the
Basque hunter supposed himself to have been killed and to have come to
life again as a bear. 14
This conjectural explanation of the ceremony has, since it was first put
forward, been to some extent confirmed by the researches of Dr. Franz
Boas among these Indians; though it would seem that the community to
which the chief's son thus obtained admission was not so much a totem
clan as a secret society called Tlokoala, whose members imitated wolves.
Every new member of the society must be initiated by the wolves. At night
a pack of wolves, personated by Indians dressed in wolf-skins and
wearing wolf-masks, make their appearance, seize the novice, and carry
him into the woods. When the wolves are heard outside the village, coming
to fetch away the novice, all the members of the society blacken their
faces and sing, "Among all the tribes is great excitement, because I am
Tlokoala." Next day the wolves bring back the novice dead, and the
members of the society have to revive him. The wolves are supposed to
have put a magic stone into his body, which must be removed before he
can come to life. Till this is done the pretended corpse is left lying outside
the house. Two wizards go and remove the stone, which appears to be
quartz, and then the novice is resuscitated. Among the Niska Indians of
British Columbia, who are divided into four principal clans with the raven,
the wolf, the eagle, and the bear for their respective totems, the novice at
initiation is always brought back by an artificial totem animal. Thus when a
man was about to be initiated into a secret society called Olala, his friends
drew their knives and pretended to kill him. In reality they let him slip
away, while they cut off the head of a dummy which had been adroitly
substituted for him. Then they laid the decapitated dummy down and
covered it over, and the women began to mourn and wail. His relations
gave a funeral banquet and solemnly burnt the effigy. In short, they held a
regular funeral. For a whole year the novice remained absent and was
seen by none but members of the secret society. But at the end of that time
he came back alive, carried by an artificial animal which represented his
totem. 15
In these ceremonies the essence of the rite appears to be the killing of
the novice in his character of a man and his restoration to life in the form
of the animal which is thenceforward to be, if not his guardian spirit, at
least linked to him in a peculiarly intimate relation. It is to be remembered
that the Indians of Guatemala, whose life was bound up with an animal,
were supposed to have the power of appearing in the shape of the
particular creature with which they were thus sympathetically united.
Hence it seems not unreasonable to conjecture that in like manner the
Indians of British Columbia may imagine that their life depends on the life
of some one of that species of creature to which they assimilate
themselves by their costume. At least if that is not an article of belief with
the Columbian Indians of the present day, it may very well have been so
with their ancestors in the past, and thus may have helped to mould the
rites and ceremonies both of the totem clans and of the secret societies.
For though these two sorts of communities differ in respect of the mode in
which membership of them is obtained-a man being born into his totem
clan but admitted into a secret society later in life-we can hardly doubt
that they are near akin and have their root in the same mode of thought.
That thought, if I am right, is the possibility of establishing a sympathetic
relation with an animal, a spirit, or other mighty being, with whom a man
deposits for safe-keeping his soul or some part of it, and from whom he
receives in return a gift of magical powers. 16
Thus, on the theory here suggested, wherever totemism is found, and
wherever a pretence is made of killing and bringing to life again the novice
at initiation, there may exist or have existed not only a belief in the
possibility of permanently depositing the soul in some external
object-animal, plant, or what not-but an actual intention of so doing. If the
question is put, why do men desire to deposit their life outside their
bodies? the answer can only be that, like the giant in the fairy tale, they
think it safer to do so than to carry it about with them, just as people
deposit their money with a banker rather than carry it on their persons. We
have seen that at critical periods the life or soul is sometimes temporarily
stowed away in a safe place till the danger is past. But institutions like
totemism are not resorted to merely on special occasions of danger; they
are systems into which every one, or at least every male, is obliged to be
initiated at a certain period of life. Now the period of life at which initiation
takes place is regularly puberty; and this fact suggests that the special
danger which totemism and systems like it are intended to obviate is
supposed not to arise till sexual maturity has been attained, in fact, that the
danger apprehended is believed to attend the relation of the sexes to each
other. It would be easy to prove by a long array of facts that the sexual
relation is associated in the primitive mind with many serious perils; but the
exact nature of the danger apprehended is still obscure. We may hope that
a more exact acquaintance with savage modes of thought will in time
disclose this central mystery of primitive society, and will thereby furnish
the clue, not only to totemism, but to the origin of the marriage system. 17