Читать книгу The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 09 of 12) - Frazer James George - Страница 8

Attempts to get rid of the accumulated sorrows of a whole people.

In the foregoing chapter the primitive principle of the transference of ills to another person, animal, or thing was explained and illustrated. A consideration of the means taken, in accordance with this principle, to rid individuals of their troubles and distresses led us to believe that at Rome similar means had been adopted to free the whole community, at a single blow of the hammer, from diverse evils that afflicted it. I now propose to shew that such attempts to dismiss at once the accumulated sorrows of a people are by no means rare or exceptional, but that on the contrary they have been made in many lands, and that from being occasional they tend to become periodic and annual.

Sorrows conceived of as the work of demons.

It needs some effort on our part to realise the frame of mind which prompts these attempts. Bred in a philosophy which strips nature of personality and reduces it to the unknown cause of an orderly series of impressions on our senses, we find it hard to put ourselves in the place of the savage, to whom the same impressions appear in the guise of spirits or the handiwork of spirits. For ages the army of spirits, once so near, has been receding further and further from us, banished by the magic wand of science from hearth and home, from ruined cell and ivied tower, from haunted glade and lonely mere, from the riven murky cloud that belches forth the lightning, and from those fairer clouds that pillow the silver moon or fret with flakes of burning red the golden eve. The spirits are gone even from their last stronghold in the sky, whose blue arch no longer passes, except with children, for the screen that hides from mortal eyes the glories of the celestial world. Only in poets' dreams or impassioned flights of oratory is it given to catch a glimpse of the last flutter of the standards of the retreating host, to hear the beat of their invisible wings, the sound of their mocking laughter, or the swell of angel music dying away in the distance. Far otherwise is it with the savage. To his imagination the world still teems with those motley beings whom a more sober philosophy has discarded. Fairies and goblins, ghosts and demons, still hover about him both waking and sleeping. They dog his footsteps, dazzle his senses, enter into him, harass and deceive and torment him in a thousand freakish and mischievous ways. The mishaps that befall him, the losses he sustains, the pains he has to endure, he commonly sets down, if not to the magic of his enemies, to the spite or anger or caprice of the spirits. Their constant presence wearies him, their sleepless malignity exasperates him; he longs with an unspeakable longing to be rid of them altogether, and from time to time, driven to bay, his patience utterly exhausted, he turns fiercely on his persecutors and makes a desperate effort to chase the whole pack of them from the land, to clear the air of their swarming multitudes, that he may breathe more freely and go on his way unmolested, at least for a time. Thus it comes about that the endeavour of primitive people to make a clean sweep of all their troubles generally takes the form of a grand hunting out and expulsion of devils or ghosts. They think that if they can only shake off these their accursed tormentors, they will make a fresh start in life, happy and innocent; the tales of Eden and the old poetic golden age will come true again.

Primitive belief in the omnipresence of demons.

Hence, before we review some examples of these spirit-hunts, it may be well to adduce evidence of the deep hold which a belief in the omnipresence and malignity of spirits has upon the primitive mind. The reader will be better able to understand the savage remedy when he has an inkling of the nature of the evil which it is designed to combat. In citing the evidence I shall for the most part reproduce the exact words of my authorities lest I should incur the suspicion of deepening unduly the shadows in a gloomy picture.

Demons in Australia and West Africa.

Thus in regard to the aborigines of Australia we are told that “the number of supernatural beings, feared if not loved, that they acknowledge is exceedingly great; for not only are the heavens peopled with such, but the whole face of the country swarms with them; every thicket, most watering-places, and all rocky places abound with evil spirits. In like manner, every natural phenomenon is believed to be the work of demons, none of which seem of a benign nature, one and all apparently striving to do all imaginable mischief to the poor blackfellow.”239 “The negro,” says another writer, “is wont to regard the whole world around him as peopled with invisible beings, to whom he imputes every misfortune that happens to him, and from whose harmful influence he seeks to protect himself by all kinds of magic means.”240 The Bantu negroes of Western Africa “regard their god as the creator of man, plants, animals, and the earth, and they hold that having made them, he takes no further interest in the affair. But not so the crowd of spirits with which the universe is peopled, they take only too much interest, and the Bantu wishes they would not and is perpetually saying so in his prayers, a large percentage whereof amounts to, ‘Go away, we don't want you.’ ‘Come not into this house, this village, or its plantations.’ ” Almost all these subordinate spirits are malevolent.241 A similar but fuller account of the West African creed is given by a German writer, whose statements apply particularly to the Ewe-speaking negroes of the Slave Coast. He says: “Thus the term fetishism denotes the attitude of the Ewes, or of West African negro tribes in general, towards magic; it forms one of the principal constituents of their religion. The other main constituent is their attitude to the gods, which is properly demonolatry. The Ewe names the gods drowo, that is, intermediaries, namely, between a Supreme Being, whom he calls Mawu (‘the Unsurpassable’), and mankind. The drowo with whom the Ewe has to do, to whom his offerings and his respects are paid, are thus subordinate deities, who according to the etymological meaning of the word dro are conceived as judging, composing disputes, and mediating among men. The existence of a Supreme Being is by no means unfamiliar to the Ewe; he has his Mawu often in his mouth, especially in talking with the missionary, and he willingly acknowledges that Mawu created him and the gods. But he can only conceive of this Supreme Being on the analogy of his own personality and not as omnipresent and so forth. It is impossible that this Mawu can trouble himself about details in the creation or even about every individual man and his petty affairs; what would be the use of the many higher and lower spirits with which the world is filled before his eyes? The West African perhaps conceives of God as transcendant, but not as immanent; a creation he possibly apprehends, but not an omnipresent government of the world by the Supreme Being. That government is carried on by Mawu at a distance by means of the many spirits or subordinate gods whom he has created for the purpose… A portion of the gods fills the air, wherefore the forces and the phenomena of nature are deified as their manifestations. The elements are thought to be moved by the gods of the air. In the storm and the wind, in thunder and lightning the Ewe sees the manifestation of particularly powerful gods. In the mysterious roll and roar of the deep sea the Ewe, like the negro in general, beholds the sway of a very mighty god or of a whole host of gods. Further, the earth itself is also the abode of a multitude of spirits or gods, who have in it their sphere of activity. They inhabit certain great mountains, great hollow trees, caves, rivers, and especially woods. In such woods of the gods no timber may be felled. Thus the gods fill not only the air and the sea, they also walk on earth, on all paths; they lurk under the trees, they terrify the lonely wayfarer, they disquiet and plague even the sleeper. When the negro rises from the stool on which he has been sitting, he never fails to turn it upside down, to prevent a spirit from sitting down on it… The spirit-world falls into two main classes: there are good and kindly spirits, whose help is eagerly sought by offerings; but there are also gloomy and revengeful spirits, whose approach and influence people eagerly endeavour to avert, and against whom all possible means are employed to ban them from the houses and villages. The people are much more zealous in their devotion to the evil spirits than in their devotion to the good. The reason is that the feeling of fear and the consciousness of guilt are much stronger than the emotions of love and gratitude for benefits received. Hence the worship of the false gods or spirits among this people, and among the West African negro tribes in general, is properly speaking a worship of demons or devils.”242

Demons on the Congo. Demons in South Africa.

Again, a missionary who spent fifteen years among the Boloki of the Upper Congo River tells us that “the religion of the Boloki has its basis in their fear of those numerous invisible spirits which surround them on every side, and are constantly trying to compass their sickness, misfortune and death; and the Boloki's sole object in practising their religion is to cajole, or appease, cheat, or conquer and kill those spirits that trouble them – hence their nganga [medicine-men], their rites, their ceremonies and their charms. If there were no evil spirits to be circumvented there would be no need of their medicine men and their charms.”243 “The Boloki folk believe they are surrounded by spirits which try to thwart them at every twist and turn, and to harm them every hour of the day and night. The rivers and creeks are crowded with the spirits of their ancestors, and the forests and bush are full also of spirits, ever seeking to injure the living who are overtaken by night when travelling by road or canoe. I never met among them a man daring enough to go at night through the forest that divided Monsembe from the upper villages, even though a large reward was offered. Their invariable reply was: ‘There are too many spirits in the bush and forest.’ ”244 The spirits which these people dread so much are the mingoli or disembodied souls of the dead; the life of the Boloki is described as “one long drawn out fear of what the mingoli may next do to them.” These dangerous beings dwell everywhere, land and water are full of them; they are ever ready to pounce on the living and carry them away or to smite them with disease and kill them. Though they are invisible to common eyes, the medicine-man can see them, and can cork them up in calabashes or cover them up with saucepans; indeed, if it is made worth his while, he can even destroy them altogether.245 Again, of the Bantu tribes of South Africa we read that “nearer than the spirits of deceased chiefs or of their own ancestors was a whole host of hobgoblins, water sprites, and malevolent demons, who met the Bantu turn which way they would. There was no beautiful fairyland for them, for all the beings who haunted the mountains, the plains, and the rivers were ministers of evil. The most feared of these was a large bird that made love to women and incited those who returned its affection to cause the death of those who did not, and a little mischievous imp who was also amorously inclined. Many instances could be gathered from the records of magistrates' courts in recent years of demented women having admitted their acquaintance with these fabulous creatures, as well as of whole communities living in terror of them.”246 However, it would be no doubt a great mistake to imagine that the minds of the Bantu, or indeed of any savages, are perpetually occupied by a dread of evil spirits;247 the savage and indeed the civilized man is incapable, at least in his normal state, of such excessive preoccupation with a single idea, which, if prolonged, could hardly fail to end in insanity.

Demons in South America.

Speaking of the spirits which the Indians of Guiana attribute to all objects in nature, Sir Everard F. im Thurn observes that “the whole world of the Indian swarms with these beings. If by a mighty mental effort we could for a moment revert to a similar mental position, we should find ourselves everywhere surrounded by a host of possibly hurtful beings, so many in number that to describe them as innumerable would fall ridiculously short of the truth. It is not therefore wonderful that the Indian fears to move beyond the light of his camp-fire after dark, or, if he is obliged to do so, carries a fire-brand with him that he may at least see among what enemies he walks; nor is it wonderful that occasionally the air round the settlement seems to the Indian to grow so full of beings, that a peaiman [sorcerer], who is supposed to have the power of temporarily driving them away, is employed to effect a general clearance of these beings, if only for a time. That is the main belief, of the kind that is generally called religious, of the Indians of Guiana.”248 The Lengua Indians of the Paraguayan Chaco believe in certain demons which they call kilyikhama. “The kilyikhama are confined to no particular place. Time and distance do not seem to affect them in the least. They are held in great awe by the Indian, and whithersoever he turns, whether by day or night, but particularly at night, he is subject to their malign influences… They live in constant dread of these supernatural beings, and if nothing else contributed to make their life miserable, this ever-present dread of the kilyikhama would be in itself quite sufficient to rob it of most of its joy.”249

Demons in Labrador.

Very different from the life of these Indians of the South American forests and prairies is the life of the Esquimaux on the desolate shores of Labrador; yet they too live in like bondage to the evil creatures of their own imagination. “All the affairs of life are supposed to be under the control of spirits, each of which rules over a certain element, and all of which are under the direction of a greater spirit. Each person is supposed to be attended by a special guardian who is malignant in character, ever ready to seize upon the least occasion to work harm upon the individual whom it accompanies. As this is an evil spirit, its good offices and assistance can be obtained by propitiation only. The person strives to keep the good-will of the evil spirit by offerings of food, water, and clothing.” “Besides this class of spirits, there are the spirits of the sea, the land, the sky (for be it understood that the Eskimo know nothing of the air), the winds, the clouds, and everything in nature. Every cove of the sea-shore, every point, island, and prominent rock has its guardian spirit. All are of the malignant type, and to be propitiated only by acceptable offerings from persons who desire to visit the locality where it is supposed to reside. Of course some of the spirits are more powerful than others, and these are more to be dreaded than those able to inflict less harm. These minor spirits are under the control of the great spirit, whose name is Tung ak. This one great spirit is more powerful than all the rest besides. The lesser spirits are immediately under his control and ever ready to obey his command. The shaman (or conjuror) alone is supposed to be able to deal with the Tung ak. While the shaman does not profess to be superior to the Tung ak, he is able to enlist his assistance and thus be able to control all the undertakings his profession may call for. This Tung ak is nothing more or less than death, which ever seeks to torment and harass the lives of people that their spirits may go to dwell with him.”250

Demons in Polynesia. Demons in New Zealand.

Brighter at first sight and more pleasing is the mythology of the islanders of the Pacific, as the picture of it is drawn for us by one who seems to have felt the charm of those beliefs which it was his mission to destroy. “By their rude mythology,” he says, “each lovely island was made a sort of fairy-land, and the spells of enchantment were thrown over its varied scenes. The sentiment of the poet that

was one familiar to their minds; and it is impossible not to feel interested in a people who were accustomed to consider themselves surrounded by invisible intelligences, and who recognized in the rising sun – the mild and silver moon – the shooting star – the meteor's transient flame – the ocean's roar – the tempest's blast, or the evening breeze – the movements of mighty spirits. The mountain's summit, and the fleecy mists that hang upon its brows – the rocky defile – the foaming cataract – and the lonely dell – were all regarded as the abode or resort of these invisible beings.”251 Yet the spiritual powers which compassed the life of the islanders on every side appear to have been far from friendly to man. Speaking of their beliefs touching the souls of the dead, the same writer says that the Polynesians “imagined they lived in a world of spirits, which surrounded them night and day, watching every action of their lives, and ready to avenge the slightest neglect or the least disobedience to their injunctions, as proclaimed by their priests. These dreaded beings were seldom thought to resort to the habitations of men on errands of benevolence.”252 The Tahitians, when they were visited by Captain Cook, believed that “sudden deaths and all other accidents are effected by the immediate action of some divinity. If a man only stumble against a stone and hurt his toe, they impute it to an Eatooa; so that they may be literally said, agreeably to their system, to tread enchanted ground.”253 “The Maori gods,” says a well-informed writer, “were demons, whose evil designs could only be counteracted by powerful spells and charms; these proving effectual, sacrifices and offerings were made to soothe the vanquished spirits and appease their wrath.” “The gods in general appeared in the whirlwind and lightning, answering their votaries in the clap of thunder. The inferior beings made themselves visible in the form of lizards, moths, butterflies, spiders, and even flies; when they spoke it was in a low whistling tone. They were supposed to be so numerous as to surround the living in crowds, kei te muia nga wairua penei nga wairoa, ‘the spirits throng like mosquitoes,’ ever watching to inflict evil.”254

Demons in the Pelew Islands.

Again, we are informed that the popular religion of the Pelew Islanders “has reference to the gods (kaliths) who may be useful or harmful to men in all their doings. Their imagination peoples the sea, the wood, the earth with numerous gods, and whatever a man undertakes, be it to catch fish or fell a tree, he must first propitiate the deities, or rather guard himself against their spiteful anger, which can only be done by means of certain spells and incantations. The knowledge of these incantations is limited to a very few persons, and forms in fact the secret of the arts and industries which are plied in the islands. A master of his craft is not he who can build a good house or a faultless canoe, but he who possesses the golay or magic power to ban the tree-gods, that they may not prove hurtful to the workmen and to the people who afterwards use the things. All these gods of the earth, the woods, the mountains, the brooks are very mischievous and dangerous, and most diseases are caused by them. Hence the persons who possess the magic power are dreaded, frequently employed, and well paid; but in extreme cases they are regarded as sorcerers and treated accordingly. If one of them builds a house for somebody and is dissatisfied with his remuneration, he stirs up the tree-god to avenge him. So the inhabitants of the house he has built fall sick, and if help is not forthcoming they die.”255 Of the Mortlock Islanders we are told that “their imagination peopled the whole of nature with spirits and deities, of whom the number was past finding out.”256

Demons in the Philippines and in Melanesia.

Speaking of the natives of the Philippine Islands a writer observes that “the basis of all the superstitious beliefs of the Negritos, what might else be termed their religion, is the constant presence of the spirits of the dead near where they lived when alive. All places are inhabited by the spirits. All adverse circumstances, sickness, failure of crops, unsuccessful hunts, are attributed to them.”257 As to the Melanesians of New Britain we read that “another deeply rooted belief which exercises an extraordinary influence on the life and customs of these people is a belief in demons. To their thinking the demons, tambaran (a word synonymous with ‘poor wretch,’ ‘sufferer’) are spirits entirely perverse, deceitful, maleficent, and ceaselessly occupied in injuring us. Diseases, death, the perturbations of nature, all unfortunate events are imputed to them. The demons exist in legions; they live everywhere, especially in the forests, desert places, and the depths of the sea.”258 The beliefs and customs of one particular tribe of this great island – the Livuans, who occupy the eastern coast of the Gazelle Peninsula in New Britain – have been described by a Catholic missionary in similar terms. “The distrustful natives,” he tells us, “have not attained to a belief in a beneficent, compassionate deity. All the more numerous, however, are the evil spirits with which they people the universe. These are legion. The power which the natives ascribe to these spirits extends not merely to the property of mankind but also to life and death. The Livuan always believes that he can trace the pernicious influence of these tambaran (devils) on his actions. In his conviction, the whole thoughts and endeavours of the evil spirits have no other object than to injure men in every possible way. This dismal, comfortless superstition weighs heavy on the native.”259 Again, another writer who lived for thirty years among the Melanesians of the Bismarck Archipelago, of which New Britain forms part, observes that “we often find the view expressed that the native is a being who lives only for the day, without cares of any kind. The view is very erroneous, for in fact he leads a life which is plagued by cares of all sorts. Amongst the greatest plagues of his life is his bottomless superstition. He sees himself surrounded at every step by evil spirits and their influences. He trusts nobody, for who knows whether his nearest neighbour, his professedly best friend, is not plotting to bring trouble, sickness, and even death on him by means of magic? Everywhere he sees snares set for him, everywhere he scents treachery and guile. We need not wonder, therefore, that mistrust is a leading feature in the character not only of the New Britons, but of the Melanesians generally… The native is simply not accessible to rational motives. The only motive he understands is sorcery on the part of malicious men or the influence of evil spirits.”260

Demons in Dutch New Guinea and German New Guinea.

A Dutch missionary, who spent twenty-five years among the natives of Dutch New Guinea, tells us that “in their ignorance of a living God the Papuans people earth and air, land and sea with mysterious malignant powers, which take up their abode in stones and trees or in men and cause all kinds of misfortunes, especially sickness and death.”261 Again, speaking of the Bukaua, a tribe of German New Guinea, a German missionary writes that “the Bukaua knows himself to be surrounded by spirits (balum) at every step. An insight into the life and mode of thought of the natives, as the latter is expressed especially in their stories, confirms this view completely. What wonder that the fear of spirits dominates the whole existence of the Bukaua and causes him to tremble even in the hour of death? There are spirits of the beach, the water, the fields, the forests, spirits that reside in the villages and particular places, and a sort of vagabonds, who can take up their abode even in lifeless things.” Then after describing the demons of the beach, the water, and the field, the writer proceeds as follows: “Of forest spirits the number is infinite; for it is above all in the mysterious darkness, the tangled wildernesses of the virgin forest that the spirits love to dwell. They hold their meetings in what are called evil places. They are never bent on good. Especially at nightfall the native fancies he hears the voice of the spirits in the hum and chirping of the insects in the forest. They lure hunting dogs from the trail. They make wild boars rabid; in the form of snakes they make inroads into human dwellings; they drive men crazy or into fits; they play roguish tricks of all sorts.”262

Demons in British New Guinea.

Among the tribes who inhabit the south-eastern coasts of New Guinea “a death in a village is the occasion of bringing plenty of ghosts to escort their new companion, and perhaps fetch some one else. All night the friends of the deceased sit up and keep the drums going to drive away the spirits. When I was sleeping one night at Hood Bay, a party of young men and boys came round with sticks, striking the fences and posts of houses all through the village. This I found was always done when any one died, to drive back the spirits to their own quarters on the adjacent mountain tops. But it is the spirits of the inland tribes, the aborigines of the country, that the coast tribes most fear. The road from the interior to Port Moresby passed close to our house, and the natives told us that the barking of our English dog at night had frightened the evil spirits so effectually that they had had no ghostly visitors since we came. I was camping out one night in the bush with some coast natives, at a time when a number of the natives of the interior were hunting in the neighbourhood; noticing that the men with me did not go to sleep, I asked if they were afraid of the mountain men. ‘No,’ they replied, ‘but the whole plain is full of the spirits who come with them.’ All calamities are attributed to the power and malice of these evil spirits. Drought and famine, storm and flood, disease and death are all supposed to be brought by ‘Vata’ and his hosts.”263

Demons in Timor and Celebes.

The inhabitants of Timor, an island to the south-west of New Guinea, revere the lord of heaven, the sun, the mistress of the earth, and the spirits of the dead. “These last dwell, some with the mistress of the earth under ground, others on graves, others in stones and springs and woods, some on mountains and some in the habitations of their kinsfolk, where they take up their abode in the middle of the principal post of the house or in copper cymbals, in swords and pikes. Others again assume the shape of pigs and deer and bees; men who have fallen in battle love especially to turn into bees, that they may roam over the earth at will. The ghosts who reside with the mistress of the earth are male and female, and their offspring swarm by myriads in the air, so that the people think you cannot stir without striking against one of them. According to their whim of the moment the ghosts are good or bad.” “All diseases which are not due to infection or transmitted by inheritance are ascribed to the mistress of the earth, to the ghosts, and to their wicked offspring, who inflict them as punishments for insults and injuries, for insufficient food, for the killing of deer and of wild pigs, in which the ghosts take up their abode temporarily, and also for the sale of cymbals, swords and pikes, in which a ghost had settled.”264 The natives of Amboyna think that “woods, mountains, trees, stones, indeed the whole universe, is inhabited by a multitude of spirits, of whom many are the souls of the dead.”265 In Bolang Mongondo, a district of Celebes, “all calamities, great and small, of whatever kind, and by whatever name they are called, that befall men and animals, villages, gardens and so forth, are attributed to evil or angry spirits. The superstition is indescribably great. The smallest wound, the least indisposition, the most trifling adversity in the field, at the fishing, on a journey or what not, is believed by the natives to be traceable to the anger of their ancestors. The superstition cripples every effort to remedy the calamities except by sacrifice. There is perhaps no country the inhabitants of which know so little about simples as Bolang Mongondo. What a native of Bolang Mongondo calls medicine is nothing but sacrifice, magic, and talismans. And the method of curing a sick man always consists in the use of magic, or in the propitiation of angry ancestral spirits by means of offerings, or in the banishment of evil spirits. The application of one or other of these three methods depends again on the decision of the sorcerer, who plays a great part in every case of sickness.”266

Demons in Bali and Java.

In the island of Bali “all the attention paid to the sick has its root solely in the excessive superstition of these islanders, which leads them to impute every unpleasantness in life, every adversity to the influence of evil spirits or of men who are in some way in league with them. The belief in witches and wizards is everywhere great in the Indies, but perhaps nowhere is it so universal and so strong as in Bali.”267 In Java, we are told, it is not merely great shady trees that are believed to be the abode of spirits. “In other places also, where the vital energy of nature manifests itself strikingly and impressively, a feeling of veneration is stirred, as on the sea-shore, in deep woods, on steep mountain sides. All such spots are supposed to be the abode of spirits of various kinds, whose mighty power is regarded with reverence and awe, whose anger is dreaded, and whose favour is hoped for. But wherever they dwell, whether in scenes of loveliness that move the heart, or in spots that affect the mind with fright and horror, the nature and disposition of these spirits appear not to differ. They are a source of fear and anxiety in the one case just as much as in the other. To none of them did I ever hear moral qualities ascribed. They are mighty, they are potentates, and therefore it is well with him who has their favour and ill with him who has it not; this holds true of them all.” “The number of the spirits is innumerable and inconceivable. All the phenomena of nature, which we trace to fixed laws and constant forces, are supposed by the Javanese to be wrought by spirits.”268

Demons in Borneo and Sumatra.

The natives of the valley of the Barito in Borneo hold that “the air is filled with countless hantoes (spirits). Every object has such a spirit which watches over it and seeks to defend it from danger. It is these spirits especially that bring sickness and misfortune on men, and for that reason offerings are often made to them and also to the powerful Sangsangs (angels), whereas the supreme God, the original fountain of all good, is neglected.”269 Of the Battas or Bataks of Sumatra we are told that “the key-note of their religious mood is fear of the unknown powers, a childish feeling of dependence, the outcome of a belief in supernatural influences to which man is constantly exposed, in wonders and witchcraft, which hamper his free action. They feel themselves continually surrounded by unseen beings and dependent on them for everything.” “Every misfortune bespeaks the ill-will of the hostile spirits. The whole world is a meeting-place of demons, and most of the phenomena of nature are an expression of their power. The only means of remedying or counteracting their baleful influence is to drive away the spirits by means of certain words, as well as by the use of amulets and the offering of sacrifices to the guardian spirits.”270 To the same effect another authority on the religion of the Battas remarks that “the common man has only a very dim and misty notion of his triune god, and troubles himself far more about the legions of spirits which people the whole world around him, and against which he must always be protected by magic spells.”271 Again, speaking of the same people, a Dutch missionary observes that “if there is still any adherent of Rousseau's superficial theories about the idyllically happy and careless life of people ‘in a state of nature,’ he ought to come and spend a little time among the Bataks and keep his eyes and ears open. He would soon be convinced of the hollowness and falsehood of these phrases and would learn to feel a deep compassion for human beings living in perpetual fear of evil spirits.”272

Demons in the Nicobars, in the Malay Peninsula, and in Kamtchatka..

The religion of the Nicobar Islanders “is an undisguised animism, and the whole of their very frequent and elaborate ceremonies and festivals are aimed at exorcising and scaring spirits (‘devils,’ as they have been taught to call them). Fear of spirits and ghosts (iwi) is the guide to all ceremonies, and the life of the people is very largely taken up with ceremonials and feasts of all kinds. These are usually held at night, and whether directly religious or merely convivial, seem all to have an origin in the overmastering fear of spirits that possesses the Nicobarese. It has so far proved ineradicable, for two centuries of varied and almost continuous missionary effort has had no appreciable effect on it.”273 The Mantras, an aboriginal race of the Malay Peninsula, “find or put a spirit everywhere, in the air they breathe, in the land they cultivate, in the forests they inhabit, in the trees they cut down, in the caves of the rocks. According to them, the demon is the cause of everything that turns out ill. If they are sick, a demon is at the bottom of it; if an accident happens, it is still the spirit who is at work; thereupon the demon takes the name of the particular evil of which he is supposed to be the cause. Hence the demon being assumed as the author of every ill, all their superstitions resolve themselves into enchantments and spells to appease the evil spirit, to render mild and tractable the fiercest beasts.”274 To the mind of the Kamtchatkan every corner of earth and heaven seemed full of spirits, whom he revered and dreaded more than God.275

Demons in India. The high gods come and go, but demons remain.

In India from the earliest times down to the present day the real religion of the common folk appears always to have been a belief in a vast multitude of spirits, of whom many, if not most, are mischievous and harmful. As in Europe beneath a superficial layer of Christianity a faith in magic and witchcraft, in ghosts and goblins has always survived and even flourished among the weak and ignorant, so it has been and so it is in the East. Brahmanism, Buddhism, Islam may come and go, but the belief in magic and demons remains unshaken through them all, and, if we may judge of the future from the past, is likely to survive the rise and fall of other historical religions. For the great faiths of the world, just in so far as they are the outcome of superior intelligence, of purer morality, of extraordinary fervour of aspiration after the ideal, fail to touch and move the common man. They make claims upon his intellect and his heart to which neither the one nor the other is capable of responding. The philosophy they teach is too abstract, the morality they inculcate too exalted for him. The keener minds embrace the new philosophy, the more generous spirits are fired by the new morality; and as the world is led by such men, their faith sooner or later becomes the professed faith of the multitude. Yet with the common herd, who compose the great bulk of every people, the new religion is accepted only in outward show, because it is impressed upon them by their natural leaders whom they cannot choose but follow. They yield a dull assent to it with their lips, but in their heart they never really abandon their old superstitions; in these they cherish a faith such as they cannot repose in the creed which they nominally profess; and to these, in the trials and emergencies of life, they have recourse as to infallible remedies, when the promises of the higher faith have failed them, as indeed such promises are apt to do.276

Demons in ancient India.

To establish for India in particular the truth of the propositions which I have just advanced, it may be enough to cite the evidence of two writers of high authority, one of whom deals with the most ancient form of Indian religion known to us, while the other describes the popular religion of the Hindoos at the present day. “According to the creed of the Vedic ages,” says Professor Oldenberg, “the whole world in which man lives is animated. Sky and earth, mountain, forest, trees and beasts, the earthly water and the heavenly water of the clouds, – all is filled with living spiritual beings, who are either friendly or hostile to mankind. Unseen or embodied in visible form, hosts of spirits surround and hover about human habitations, – bestial or misshapen goblins, souls of dead friends and souls of foes, sometimes as kindly guardians, oftener as mischief-makers, bringing disease and misfortune, sucking the blood and strength of the living. A soul is attributed even to the object fashioned by human hands, whose functions are felt to be friendly or hostile. The warrior pays his devotion to the divine war-chariot, the divine arrow, the drum; the ploughman to the ploughshare; the gambler to the dice; the sacrificer, about whom naturally we have the most exact information, reveres the stone that presses out the juice of the Soma, the straw on which the gods recline, the post to which the sacrificial victim is bound, and the divine doors through which the gods come forth to enjoy the sacrifice. At one time the beings in whose presence man feels himself are regarded by him as really endowed with souls; at another time, in harmony with a more advanced conception of the world, they are imagined as substances or fluids invested with beneficent or maleficent properties: belief oscillates to and fro between the one mode of thought and the other. The art of turning to account the operations of these animated beings, the play of these substances and forces, is magic rather than worship in the proper sense of the word. The foundations of this faith and of this magic are an inheritance from the remotest past, from a period, to put it shortly, of shamanistic faith in spirits and souls, of shamanistic magic. Such a period has been passed through by the forefathers of the Indo-Germanic race as well as by other peoples.”277

Demons in modern India.

Coming down to the Hindoos of the present day, we find that their attitude towards the spiritual world is described as follows by Professor Monier Williams. “The plain fact undoubtedly is that the great majority of the inhabitants of India are, from the cradle to the burning-ground, victims of a form of mental disease which is best expressed by the term demonophobia. They are haunted and oppressed by a perpetual dread of demons. They are firmly convinced that evil spirits of all kinds, from malignant fiends to merely mischievous imps and elves, are ever on the watch to harm, harass, and torment them, to cause plague, sickness, famine, and disaster, to impede, injure, and mar every good work.”278 Elsewhere the same writer has expressed the same view somewhat more fully. “In fact,” he says, “a belief in every kind of demoniacal influence has always been from the earliest times an essential ingredient in Hindu religious thought. The idea probably had its origin in the supposed peopling of the air by spiritual beings – the personifications or companions of storm and tempest. Certainly no one who has ever been brought into close contact with the Hindus in their own country can doubt the fact that the worship of at least ninety per cent. of the people of India in the present day is a worship of fear. Not that the existence of good deities presided over by one Supreme Being is doubted; but that these deities are believed to be too absolutely good to need propitiation; just as in ancient histories of the Slav races, we are told that they believed in a white god and a black god, but paid adoration to the last alone, having, as they supposed, nothing to apprehend from the beneficence of the first or white deity. The simple truth is that evil of all kinds, difficulties, dangers and disasters, famines, diseases, pestilences and death, are thought by an ordinary Hindu to proceed from demons, or, more properly speaking, from devils, and from devils alone. These malignant beings are held, as we have seen, to possess varying degrees of rank, power, and malevolence. Some aim at destroying the entire world, and threaten the sovereignty of the gods themselves. Some delight in killing men, women, and children, out of a mere thirst for human blood. Some take a mere mischievous pleasure in tormenting, or revel in the infliction of sickness, injury, and misfortune. All make it their business to mar or impede the progress of good works and useful undertakings.”279

Demons in Bengal, Assam, the Chin Hills Sikhim, Tibet, and Travancore.

It would be easy but tedious to illustrate in detail this general account of the dread of demons which prevails among the inhabitants of India at the present day. A very few particular statements must suffice. Thus, we are told that the Oraons, a Dravidian race in Bengal, “acknowledge a Supreme God, adored as Dharmi or Dharmesh, the Holy One, who is manifest in the sun, and they regard Dharmesh as a perfectly pure, beneficent being, who created us and would in his goodness and mercy preserve us, but that his benevolent designs are thwarted by malignant spirits whom mortals must propitiate, as Dharmesh cannot or does not interfere, if the spirit of evil once fastens upon us. It is, therefore, of no use to pray to Dharmesh or to offer sacrifices to him; so though acknowledged, recognised, and reverenced, he is neglected, whilst the malignant spirits are adored.” Again, it is said of these Oraons that, “as the sole object of their religious ceremonies is the propitiation of the demons who are ever thwarting the benevolent intentions of Dharmesh, they have no notion of a service of thanksgiving.” Once more, after giving a list of Oraon demons, the same writer goes on: “Besides this superstitious dread of the spirits above named, the Oraon's imagination tremblingly wanders in a world of ghosts. Every rock, road, river, and grove is haunted.”280 Again, a missionary who spent many years among the Kacharis of Assam tells us that “the religion of the Kachári race is distinctly of the type commonly known as ‘animistic’ and its underlying principle is characteristically one of fear or dread. The statement Timor fecit deos certainly holds good of this people in its widest and strictest sense; and their religion thus stands in very marked, not to say violent, contrast with the teaching of the Faith in Christ. In the typical Kachári village as a rule neither idol nor place of worship is to be found; but to the Kachári mind and imagination earth, air, and sky are alike peopled with a vast number of invisible spiritual beings, known usually as Modai, all possessing powers and faculties far greater than those of man, and almost invariably inclined to use these powers for malignant and malevolent, rather than benevolent, purposes. In a certain stage of moral and spiritual development men are undoubtedly influenced far more by what they fear than by what they love; and this truth certainly applies to the Kachári race in the most unqualified way.”281 Again, the Siyins, who inhabit the Chin Hills of north-eastern India, on the borders of Burma, “say that there is no Supreme God and no other world save this, which is full of evil spirits who inhabit the fields, infest the houses, and haunt the jungles. These spirits must be propitiated or bribed to refrain from doing the particular harm of which each is capable, for one can destroy crops, another can make women barren, and a third cause a lizard to enter the stomach and devour the bowels.”282 “Like most mountaineers, the people of Sikhim and the Tibetans are thorough-going demon-worshippers. In every nook, path, big tree, rock, spring, waterfall and lake there lurks a devil; for which reason few individuals will venture out alone after dark. The sky, the ground, the house, the field, the country have each their special demons, and sickness is always attributed to malign demoniacal influence.”283 “Even the purest of all the Lamaist sects – the Ge-lug-pa – are thorough-paced devil-worshippers, and value Buddhism chiefly because it gives them the whip-hand over the devils which everywhere vex humanity with disease and disaster, and whose ferocity weighs heavily on all.”284 The Lushais of Assam believe in a beneficent spirit named Pathian, who made everything but troubles himself very little about men. Far more important in ordinary life are the numerous demons (huai), who inhabit every stream, mountain, and forest, and are all malignant. To their agency are ascribed all the illnesses and misfortunes that afflict humanity, and a Lushai's whole life is spent in propitiating them. It is the sorcerer (puithiam) who knows what demon is causing any particular trouble, and it is he who can prescribe the sort of sacrifice which will appease the wrath of the fiend. Every form of sickness is set down to the influence of some demon or other, and all the tales about these spiritual foes begin or end with the recurrent phrase, “There was much sickness in our village.”285 In Travancore “the minor superstitions connected with demon-worship are well-nigh innumerable; they enter into all the feelings, and are associated with the whole life of these people. Every disease, accident, or misfortune is attributed to the agency of the devils, and great caution is exercised to avoid arousing their fury.”286

Demons in Ceylon.

With regard to the inhabitants of Ceylon we are told that “the fiends which they conceive to be hovering around them are without number. Every disease or trouble that assails them is produced by the immediate agency of the demons sent to punish them: while, on the other hand, every blessing or success comes directly from the hands of the beneficent and supreme God. To screen themselves from the power of the inferior deities, who are all represented as wicked spirits, and whose power is by no means irresistible, they wear amulets of various descriptions; and employ a variety of charms and spells to ward off the influence of witchcraft and enchantments by which they think themselves beset on all sides.” “It is probable that, by degrees, intercourse with Europeans will entirely do away these superstitious fears, as the Cinglese of the towns have already made considerable progress in subduing their gloomy apprehensions. Not so the poor wretched peasants who inhabit the more mountainous parts of the country, and live at a distance from our settlements. These unhappy people have never for a moment their minds free from the terror of those demons who seem perpetually to hover around them. Their imaginations are so disturbed by such ideas that it is not uncommon to see many driven to madness from this cause. Several Cinglese lunatics have fallen under my own observation; and upon inquiring into the circumstances which had deprived them of their reason, I universally found that their wretched state was to be traced solely to the excess of their superstitious fears. The spirits of the wicked subordinate demons are the chief objects of fear among the Ceylonese; and impress their minds with much more awe than the more powerful divinities who dispense blessings among them. They indeed think that their country is in a particular manner delivered over to the dominion of evil spirits.”287

Demons in Burma.

In Eastern as well as Southern Asia the same view of nature as pervaded by a multitude of spirits, mostly mischievous and malignant, has survived the nominal establishment of a higher faith. “In spite of their long conversion, their sincere belief in, and their pure form of, Buddhism, which expressly repudiates and forbids such worship, the Burmans and Taleins (or Mons) have in a great measure kept their ancient spirit or demon worship. With the Taleins this is more especially the case. Indeed, with the country population of Pegu the worship, or it should rather be said the propitiation, of the ‘nats’ or spirits, enters into every act of their ordinary life, and Buddha's doctrine seems kept for sacred days and their visits to the kyoung (monastery) or to the pagoda.”288 Or, as another writer puts it, “the propitiating of the nats is a question of daily concern to the lower class Burman, while the worship at the pagoda is only thought of once a week. For the nat may prove destructive and hostile at any time, whereas the acquisition of koothoh [merit] at the pagoda is a thing which may be set about in a business-like way, and at proper and convenient seasons.”289 But the term worship, we are informed, hardly conveys a proper notion of the attitude of the Burmese towards the nats or spirits. “Even the Karens and Kachins, who have no other form of belief, do not regard them otherwise than as malevolent beings who must be looked up to with fear, and propitiated by regular offerings. They do not want to have anything to do with the nats; all they seek is to be let alone. The bamboo pipes of spirit, the bones of sacrificial animals, the hatchets, swords, spears, bows and arrows that line the way to a Kachin village, are placed there not with the idea of attracting the spirits, but of preventing them from coming right among the houses in search of their requirements. If they want to drink, the rice spirit has been poured out, and the bamboo stoup is there in evidence of the libation; the blood-stained skulls of oxen, pigs, and the feathers of fowls show that there has been no stint of meat offerings; should the nats wax quarrelsome, and wish to fight, there are the axes and dahs with which to commence the fray. Only let them be grateful, and leave their trembling worshippers in peace and quietness.”290

Demons in Siam and Indo-China.

Similarly the Lao or Laosians of Siam, though they are nominally Buddhists, and have monks and pagodas with images of Buddha, are said to pay more respect to spirits or demons than to these idols.291 “The desire to propitiate the good spirits and to exorcise the bad ones is the prevailing influence upon the life of a Laosian. With phees [evil spirits] to right of him, to left of him, in front of him, behind him, all round him, his mind is haunted with a perpetual desire to make terms with them, and to ensure the assistance of the great Buddha, so that he may preserve both body and soul from the hands of the spirits.”292 “Independently of the demons who are in hell, the Siamese recognise another sort of devils diffused in the air: they call them phi; these are, they say, the demons who do harm to men and who appear sometimes in horrible shapes. They put down to the account of these malign spirits all the calamities which happen in the world. If a mother has lost a child, it is a phi who has done the ill turn; if a sick man is given over, it is a phi that is at the bottom of it. To appease him, they invoke him and make him offerings which they hang up in desert places.”293 As to the Thay, a widely spread race of Indo-China,294 a French missionary writes as follows: “It may be said that the Thay lives in constant intercourse with the invisible world. There is hardly an act of his life which is not regulated by some religious belief. There are two worships, the worship of the spirits and the worship of the dead, which, however, are scarcely distinguishable from each other, since the dead become spirits by the mere fact of their death. His simple imagination represents to him the world of spirits as a sort of double of the state of things here below. At the summit is Po Then, the father of the empyrean. Below him are the Then – Then Bun, Then Kum, Then Kom, of whom the chief is Then Luong, ‘the great Then.’ The dead go and cultivate his rice-fields in heaven and clear his mountains, just as they did their own in their life on earth. He has to wife a goddess Me Bau. Besides these heavenly spirits, the Thay reckons a multitude of others under the name of phi. His science being not very extensive, many things seem extraordinary to him. If he cannot explain a certain natural phenomenon, his perplexity does not last long. It is the work of a phi, he says, and his priests take care not to dissuade him. Hence he sees spirits everywhere. There are phi on the steep mountains, in the deep woods, the phi bai who, by night on the mountain, imitate the rain and the storms and leave no trace of their passage. If they shew themselves, they appear in the form of gigantic animals and cause terrible stomach troubles, such as diarrhœa, dysentery, and so on… The large animals of the forest, wild oxen and buffaloes, rhinoceroses, elephants, and so on, have their guardian spirits. Hence the prudent hunter learns at the outset to exorcise them in order that, when he has killed these animals, he may be able to cut them up and eat their flesh without having to fear the vengeance of their invisible guardian. Spirits also guard the clearings whither the deer come by night to drink. The hunter should sacrifice a fowl to them from time to time, if he would bring down his game with ease. The gun itself has a spirit who looks to it that the powder explodes. In short, the Thay cannot take a single step without meeting a spirit on the path.”295 “Thus the life of the Thay seems regulated down to its smallest details by custom founded on his belief in the spirits. Spirits perpetually watch him, ready to punish his negligences, and he is afraid. Fear is not only for him the beginning of wisdom, it is the whole of his wisdom. Love has only a very moderate place in it. Even the respect in which he holds his dead, and the honours which he pays them on various occasions, seem to be dominated by a superstitious fear. It seems that the sacrifices which he offers to them aim rather at averting from himself the evils which he dreads than at honouring worthily the memory of his deceased kinsfolk and at paying them the tribute of his affection and gratitude. Once they sleep their last sleep yonder in the shadow of the great trees of the forest, none goes to shed a tear and murmur a prayer on their grave. Nothing but calamity suffices to rescue them from the oblivion into which they had fallen in the memory of the living.”296

Demons in China.

“The dogma, prevailing in China from the earliest times, that the universe is filled in all its parts with shen and kwei, naturally implies that devils and demons must also swarm about the homes of men in numbers inestimable. It is, in fact, an axiom which constantly comes out in conversing with the people, that they haunt every frequented and lonely spot, and that no place exists where man is safe from them.”297 “The worship and propitiation of the gods, which is the main part of China's religion, has no higher purpose than that of inducing the gods to protect man against the world of evil, or, by descending among men, to drive spectres away by their intimidating presence. This cult implies invocation of happiness; but as happiness merely means absence of misfortune which the spectres cause, such a cult is tantamount to the disarming of spectres by means of the gods… Taoism may then actually be defined as Exorcising Polytheism, a cult of the gods with which Eastern Asiatic imagination has filled the universe, connected with a highly developed system of magic, consisting for a great part in exorcism. This cult and magic is, of course, principally in the hands of priests. But, besides, the lay world, enslaved to the intense belief in the perilous omnipresence of spectres, is engaged every day in a restless defensive and offensive war against those beings.”298

Demons in Corea.

In Corea, “among the reasons which render the shaman a necessity are these. In Korean belief, earth, air, and sea are peopled by demons. They haunt every umbrageous tree, shady ravine, crystal spring, and mountain crest. On green hill-slopes, in peaceful agricultural valleys, in grassy dells, on wooded uplands, by lake and stream, by road and river, in north, south, east, and west, they abound, making malignant sport of human destinies. They are on every roof, ceiling, fireplace, kang and beam. They fill the chimney, the shed, the living-room, the kitchen – they are on every shelf and jar. In thousands they waylay the traveller as he leaves his home, beside him, behind him, dancing in front of him, whirring over his head, crying out upon him from earth, air, and water. They are numbered by thousands of billions, and it has been well said that their ubiquity is an unholy travesty of the Divine Omnipresence. This belief, and it seems to be the only one he has, keeps the Korean in a perpetual state of nervous apprehension, it surrounds him with indefinite terrors, and it may truly be said of him that he ‘passes the time of his sojourning here in fear.’ Every Korean home is subject to demons, here, there, and everywhere. They touch the Korean at every point in life, making his well-being depend on a continual series of acts of propitiation, and they avenge every omission with merciless severity, keeping him under this yoke of bondage from birth to death.” “Koreans attribute every ill by which they are afflicted to demoniacal influence. Bad luck in any transaction, official malevolence, illness, whether sudden or prolonged, pecuniary misfortune, and loss of power or position, are due to the malignity of demons. It is over such evils that the Pan-su [shaman] is supposed to have power, and to be able to terminate them by magical rites, he being possessed by a powerful demon, whose strength he is able to wield.”299

Demons among the Koryaks.

Of the nomadic Koryaks of north-eastern Asia it is said that “all their religious customs have only reference to the evil spirits of the earth. Their religion is thus a cunning diplomacy or negotiation with these spirits in order, as far as possible, to deter them from actions which would be injurious to men. Everywhere, on every mountain, in the sea, by the rivers, in the forest, and on the plains their fancy sees demons lurking, whom they picture to themselves as purely malignant and very greedy. Hence the frequent offerings by which they seek to satisfy the greed of these insatiable beings, and to redeem that which they value and hold dear. Those of the people who are believed to be able to divine most easily the wishes of the evil ones and who enjoy their favour to a certain extent are called shamans, and the religious ceremonies which they perform are shamanism. In every case the shamans must give their advice as to how the devils are to be got rid of, and must reveal the wishes of the demons.”300 As to these demons of the earth, who infest the Koryaks, we are told that “when visiting the houses to cause diseases and to kill people, they enter from under ground, through the hearth-fire, and return the same way. It happens at times that they steal people, and carry them away. They are invisible to human beings, and are capable of changing their size. They are sometimes so numerous in houses, that they sit on the people, and fill up all corners. With hammers and axes they knock people over their heads, thus causing headaches. They bite, and cause swellings. They shoot invisible arrows, which stick in the body, causing death, if a shaman does not pull them out in time. The kalau [demons] tear out pieces of flesh from people, thus causing sores and wounds to form on their bodies.”301

Demons among the Gilyaks.

The Gilyaks of the Amoor valley in eastern Asia believe that besides the gods “there are evil supernatural beings who do him harm. They are devils, called mil'k, kinr. These beings appear in the most varied forms and are distinguished according to the degree of their harmfulness. They appear now in the form of a Gilyak, now in the form of an animal, from a bear down to a toad and a lizard. They exist on the land and in the sea, under the earth and in the sky. Some of them form special tribes of treacherous beings whose essential nature it is to be destructive. Others are isolated individuals, ruined beings, ‘lost sons’ of families of beneficent beings, who are exceptional in their hostility to man. The former class are naturally the most dangerous. Some are wholly occupied in robbing the Gilyak on the road (the spirits of loss —gerniwuch-en); others empty his barns, his traps, his pitfalls, and so on; lastly there are such also, the most dreadful of all, who lie in wait for his life and bring sickness and death. Were there no such beings, men would not die. A natural death is impossible. Death is the result of the wiles of these treacherous beings.”302

Demons in ancient Babylonia and Assyria.

In the more westerly parts of the old world the same belief in the omnipresence and mischievous power of spirits has prevailed from antiquity to the present day. If we may judge from the fragments of their literature which have been deciphered, few people seem to have suffered more from the persistent assaults of demons than the ancient Babylonians and Assyrians, and the evil spirits that preyed on them were of a peculiarly cruel and malignant sort; even the gods themselves were not exempt from their attacks. These baleful beings lurked in solitary places, in graves, in the shadow of ruins and on the tops of mountains. They dwelt in the wilderness, in the holes and dens of the earth, they issued from the lower parts of the ground. Nothing could resist them in heaven above, nothing could withstand them on earth below. They roamed the streets, they leaped from house to house. The high and thick fences they penetrated like a flood, the door could not stay them, nor the bolt make them turn back. They glided through the door like a serpent, they pierced through the planks like the wind. There was no place, however small, which they could not invade, none so large that they could not fill. And their wickedness was equal to their power. “They are wicked, they are wicked,” says an incantation. No prayers could move them, no supplications could make them relent; for they knew no pity, they hearkened not to reason, they knew no troth. To them all manner of evil was ascribed. Their presence was felt not only in the terrible winds that swept the land, in the fevers bred of the marshes, and in the diseases engendered by the damp heat of summer. All the petty annoyances of life – a sudden fall, an unlucky word, a headache, a paltry quarrel – were set down to the agency of fiends; and all the fierce emotions that rend the mind – love, hate, jealousy, and madness – were equally the work of these invisible tormentors. Men and women stood in constant danger of them. They tore the wife from the bosom of her husband, the son from the knees of his father. They ate the flesh and drank the blood of men, they prevented them from sleeping or taking food, and to adopt a metaphor from one of the texts, “they ground the country like flour.” Almost every part of the human frame was menaced by a special fiend. One demon assailed the head, another the neck, another the hips, and so on. They bound a man's hands, they fettered his feet, they spat poison and gall on him. Day and night must he wander without rest; sighs and lamentations were his food. They attacked even the animals. They drove doves from their dovecotes, and swallows from their nests; they smote the bull and the ass. They pursued the cattle to their stalls: they lodged with the horses in the stable: they caused the she-ass to miscarry, and the young ass at its mother's dugs to pine away. Even lifeless things could be possessed by them; for there were demons that rushed against houses and took walls by storm, that shut themselves up in doors, and hid themselves under bolts. Indeed they threatened the whole world with destruction, and there was none that could deliver from them save only the mighty god Marduk.303

Demons in ancient and modern Egypt.

In the opinion of the ancient Egyptians “there were good spirits as well as bad, but the Book of the Dead practically ignores the former, and its magical formulae were directed entirely against the operations of evil spirits. Though naturally of a gay and light-hearted disposition, the Egyptian must have lived in a perpetual state of fear of spirits of all kinds, spirits of calamity, disease, and sickness, spirits of angry gods and ancestors, and above all the spirit of Death. His imagination filled the world with spirits, whose acts seemed to him to be generally malevolent, and his magical and religious literature and his amulets testify to the very real terror with which he regarded his future existence in the world of spirits. Escape from such spirits was impossible, for they could not die.”304 In modern Egypt the jinn, a class of spiritual beings intermediate between angels and men, are believed to pervade the solid matter of the earth as well as the firmament, and they inhabit rivers, ruined houses, wells, baths, ovens, and so forth. So thickly do they swarm that in pouring water or other liquids on the ground an Egyptian will commonly exclaim or mutter “Destoor!” thereby asking the permission or craving the pardon of any jinn who might chance to be there, and who might otherwise resent being suddenly soused with water or unsavoury fluids. So too when people light a fire, let down a bucket into a well, or perform other necessary functions, they will say “Permission!” or “Permission, ye blessed!”305 Again, in Egypt it is not considered proper to sweep out a house at night, lest in doing so you should knock against a jinnee, who might avenge the insult.306

Demons in ancient Greece and mediaeval Europe.

The earliest of the Greek philosophers, Thales, held that the world is full of gods or spirits;307 and the same primitive creed was expounded by one of the latest pagan thinkers of antiquity. Porphyry declared that demons appeared in the likeness of animals, that every house and every body was full of them, and that forms of ceremonial purification, such as beating the air and so forth, had no other object but that of driving away the importunate swarms of these invisible but dangerous beings. He explained that evil spirits delighted in food, especially in blood and impurities, that they settled like flies on us at meals, and that they could only be kept at a distance by ceremonial observances, which were directed, not to pleasing the gods, but simply and solely to beating off devils.308 His theory of religious purification seems faithfully to reflect the creed of the savage on this subject,309 but a philosopher is perhaps the last person whom we should expect to find acting as a mirror of savagery. It is less surprising to meet with the same venerable doctrine, the same world-wide superstition in the mouth of a mediaeval abbot; for we know that a belief in devils has the authority of the founder of Christianity and is sanctioned by the teaching of the church. No Esquimau on the frozen shores of Labrador, no Indian in the sweltering forests of Guiana, no cowering Hindoo in the jungles of Bengal, could well have a more constant and abiding sense of the presence of malignant demons everywhere about him than had Abbot Richalm, who ruled over the Cistercian monastery of Schönthal in the first half of the thirteenth century. In the curious work to which he gave the name of Revelations, he set forth how he was daily and hourly infested by devils, whom, though he could not see, he heard, and to whom he imputed all the ailments of his flesh and all the frailties of his spirit. If he felt squeamish, he was sure that the feeling was wrought in him by demoniacal agency. If puckers appeared on his nose, if his lower lip drooped, the devils had again to answer for it; a cough, a cold in the head, a hawking and spitting, could have none but a supernatural and devilish origin. If, pacing in his orchard on a sunny autumn morning, the portly abbot stooped to pick up the mellow fruit that had fallen in the night, the blood that mounted to his purple face was sent coursing thither by his invisible foes. If the abbot tossed on his sleepless couch, while the moonlight, streaming in at the window, cast the shadows of the stanchions like black bars on the floor of his cell, it was not the fleas and so forth that kept him awake – oh no! “Vermin,” said he sagely, “do not really bite”; they seem to bite indeed, but it is all the work of devils. If a monk snored in the dormitory, the unseemly noise proceeded not from him, but from a demon lurking in his person. Especially dangerous were the demons of intoxication. These subtle fiends commonly lodged at the taverns in the neighbouring town, but on feast days they were apt to slip through the monastery gates and glide unseen among the monks seated at the refectory table, or gathered round the roaring fire on the hearth, while the bleak wind whistled in the abbey towers, and a more generous vintage than usual glowed and sparkled in the flagons. If at such times a jolly, rosy-faced brother appeared to the carnal eye and ear to grow obstreperous or maudlin, to speak thick or to reel and stagger in his gait, be sure it was not the fiery spirit of the grape that moved the holy man; it was a spirit of quite a different order. Holding such views on the source of all bodily and mental indisposition, it was natural enough that the abbot should prescribe remedies which are not to be found in the pharmacopœia, and which would be asked for in vain at an apothecary's. They consisted chiefly of holy water and the sign of the cross; this last he recommended particularly as a specific for flea-bites.310

Demons in modern Europe.

It is easy to suggest that the abbot's wits were unsettled, that he suffered from hallucinations, and so forth. This may have been so; yet a mode of thought like his seems to be too common over a great part of the world to allow us to attribute it purely to mental derangement. In the Middle Ages, when the general level of knowledge was low, a state of mind like Richalm's may have been shared by multitudes even of educated people, who have not, however, like him, left a monument of their folly to posterity. At the present day, through the advance and spread of knowledge, it might be difficult to find any person of acknowledged sanity holding the abbot's opinions on the subject of demons; but in remote parts of Europe a little research might shew that the creed of Porphyry and Richalm is still held, with but little variation, by the mass of the people. Thus we are told that the Roumanians of Transylvania “believe themselves to be surrounded on all sides by whole legions of evil spirits. These devils are furthermore assisted by ismejus (another sort of dragon), witches, and goblins, and to each of these dangerous beings are ascribed particular powers on particular days and at certain places. Many and curious are therefore the means by which the Roumanians endeavour to counteract these baleful influences; and a whole complicated study, about as laborious as the mastering of an unknown language, is required in order to teach an unfortunate peasant to steer clear of the dangers by which he supposes himself to be beset on all sides.”311

Demons in modern Armenia.

Similar beliefs are held to this day by the Armenians, who, though they are not a European people, have basked in the light of Christianity from a time when Central and Northern Europe was still plunged in heathen darkness. All the activities, we are told, of these professing Christians “are paralyzed after sunset, because at every step they quake with fear, believing that the evil demons are everywhere present in the air, in the water, on the earth. By day the evil ones are under the earth, therefore boiling hot water may not be poured on the ground, because it sinks into the earth and burns the feet of the children of the evil spirits. But in the evening the superstitious Armenian will pour no water at all on the earth, because the evil ones are everywhere present on the earth. Some of them are walking about, others are sitting at table and feasting, so that they might be disturbed by the pouring out of water, and they would take vengeance for it. Also by night you should not smite the ground with a stick, nor sweep out the house, nor remove the dung from the stable, because without knowing it you might hit the evil spirits. But if you are compelled to sweep by night, you singe the tip of the broom so as to frighten the evil ones away in time. You must not go out at night bareheaded, for the evil ones would smite you on the head. It is also dangerous to drink water out of a vessel in the dark, especially when the water is drawn from a brook or river; for the evil ones in the water hit out, or they pass with the water into a man. Therefore in drinking you should hold a knife with three blades or a piece of iron in the water. The baleful influence of the nocturnal demons extends also to useful objects; hence after sunset people do not lend salt or fire and do not shake out the tablecloth, because thereby the salt would lose its savour and the welfare of the house would depart.”312