Читать книгу The Destiny of the Soul - William Rounseville Alger - Страница 12

The custom, common in Africa and in New Zealand, of slaying the slaves or the wives of an important person at his death and burying them with him, prevails also among the inhabitants of the Feejee Islands. A chief's wives are sometimes strangled on these occasions, sometimes buried alive. One cried to her brother, "I wish to die, that I may accompany my husband to the land where he has gone. Love me, and make haste to strangle me, that I may overtake him."4 Departing souls go to the tribunal of Ndengei, who either receives them into bliss, or sends them back, as ghosts, to haunt the scenes of their former existence, or distributes them as food to devils, or imprisons them for a period and then dooms them to annihilation. The Feejees are also very much afraid of Samiulo, ruler of a subterranean world, who sits at the brink of a huge fiery cavern, into which he hurls the souls he dislikes. In the road to Ndengei stands an enormous giant, armed with an axe, who tries to maim and murder the passing souls. A powerful chief, whose gun was interred with him, loaded it, and, when

2 Shortland, Traditions of the New Zealanders, ch. vii.

3 Library of Ent. Knowl.: The New Zealanders, pp. 223–237.

4 Wilkes, Narrative of the U. S. Exploring Expedition, vol. iii. ch. 3.

he came near the giant, shot at him, and ran by while the monster was dodging the bullet.

The people of the Sandwich Islands held a confused medley of notions as to another life. In different persons among them were found, in regard to this subject, superstitious terror, blank indifference, positive unbelief. The current fancy was that the souls of the chiefs were led, by a god whose name denotes the "eyeball of the sun," to a life in the heavens, while plebeian souls went down to Akea, a lugubrious underground abode. Some thought spirits were destroyed in this realm of darkness; others, that they were eaten by a stronger race of spirits there; others still, that they survived there, subsisting upon lizards and butterflies.5 What a piteous life they must have led here whose imaginations could only soar to a future so unattractive as this!

The Kamtschadales send all the dead alike to a subterranean elysium, where they shall find again their wives, clothes, tools, huts, and where they shall fish and hunt. All is there as here, except that there are no fire spouting mountains, no bogs, streams, inundations, and impassable snows; and neither hunting nor fishing is ever pursued in vain there. This lower paradise is but a beautified Kamtschatka, freed from discommoding hardships and cleansed of tormenting Cossacks and Russians. They have no hell for the rectification of the present wrong relations of virtue and misery, vice and happiness. The only distinction they appear to make is that all who in Kamtschatka are poor, and have few small and weak dogs, shall there be rich and be furnished with strong and fat dogs. The power of imagination is very remarkable in this raw people, bringing the future life so near, and awakening such an impatient longing for it and for their former companions that they often, the sooner to secure a habitation there, anticipate the natural time of their death by suicide.6

The Esquimaux betray the influence of their clime and habits, in the formation of their ideas of the life to come, as plainly as the Kamtschadales do. The employments and enjoyments of their future state are rude and earthy. They say the soul descends through successive places of habitation, the first of which is full of pains and horrors. The good, that is, the courageous and skilful, those who have endured severe hardships and mastered many seals, passing through this first residence, find that the other mansions regularly improve. They finally reach an abode of perfect satisfaction, far beneath the storms of the sea, where the sun is never obscured by night, and where reindeer wander in great droves beside waters that never congeal, and wherein the whale, the walrus, and the best sea fowls always abound.7 Hell is deep, but heaven deeper still. Hell, they think, is among the roots, rocks, monsters, and cold of the frozen or vexed and suffering waters; but

"Beneath tempestuous seas and fields of ice

Their creed has placed a lowlier paradise."

The Greenlanders, too, located their elysium beneath the abysses of the ocean, where the good Spirit Torngarsuk held his reign in a happy and eternal summer. The wizards, who pretended to visit this region at will, described the disembodied souls as pallid, and, if one

5 Jarves, Hist. of the Sandwich Islands, p. 42.

6 Christoph Meiners, Vermischte Philosophische Schriften, 169–173.

7 Prichard, Physical Hist. of Mankind, vol. i. ch. 2.

sought to seize them, unsubstantial.8 Some of these people, however, fixed the site of paradise in the sky, and regarded the aurora borealis as the playing of happy souls. So Coleridge pictures the Laplander

"Marking the streamy banners of the North, And thinking he those spirits soon should join Who there, in floating robes of rosy light, Dance sportively."

But others believed this state of restlessness in the clouds was the fate only of the worthless, who were there pinched with hunger and plied with torments. All agreed in looking for another state of existence, where, under diverse circumstances, happiness and misery should be awarded, in some degree at least, according to desert.9

The Peruvians taught that the reprobate were sentenced to a hell situated in the centre of the earth, where they must endure centuries of toil and anguish. Their paradise was away in the blue dome of heaven. There the spirits of the worthy would lead a life of tranquil luxury. At the death of a Peruvian noble his wives and servants frequently were slain, to go with him and wait on him in that happy region.10 Many authors, including Prescott, yielding too easy credence to the very questionable assertions of the Spanish chroniclers, have attributed to the Peruvians a belief in the resurrection of the body. Various travellers and writers have also predicated this belief of savage nations in Central Africa, of certain South Sea islanders, and of several native tribes in North America. In all these cases the supposition is probably erroneous, as we think for the following reasons. In the first place, the idea of a resurrection of the body is either a late conception of the associative imagination, or else a doctrine connected with a speculative theory of recurring epochs in the destiny of the world; and it is in both instances too subtle and elaborate for an uncultivated people. Secondly, in none of the cases referred to has any reliable evidence been given of the actual existence of the belief in question. It has merely been inferred, by persons to whose minds the doctrine was previously familiar, from phenomena by no means necessarily implying it. For example, a recent author ascribes to the Feejees the belief that there will be a resurrection of the body just as it was at the time of death. The only datum on which he founds this astounding assertion is that they often seem to prefer to die in the full vigor of manhood rather than in decrepit old age! 11 Thirdly, we know that the observation and statements of the Spanish monks and historians, in regard to the religion of the pagans of South America, were of the most imperfect and reckless character. They perpetrated gross frauds, such as planting in the face of high precipices white stones in the shape of the cross, and then pointing to them in proof of their assertion that, before the Christians came, the Devil had here parodied the rites and doctrines of the gospel. 12 They said the Mexican goddess, wife of the sun, was Eve, or

8 Egede, Greenland, ch. 18.

9 Dr. Karl Andree, Gronland.

10 Prescott, Conquest of Peru, vol. i. ch. 3.

11 Erskine, Islands of the Western Pacific, p. 248.

12 Schoolcraft, History, &c. of the Indian Tribes, part v. p. 93.

the Virgin Mary, and Quetzalcoatl was St. Thomas! 13 Such affirmers are to be cautiously followed. Finally, it is a quite significant fact that while some point to the pains which the Peruvians took in embalming their dead as a proof that they looked for a resurrection of the body, Acosta expressly says that they did not believe in the resurrection, and that this unbelief was the cause of their embalming.14 Garcilaso de la Vega, in his "Royal Commentaries of the Peruvian Incas," says that when he asked some Peruvians why they took so great care to preserve in the cemeteries of the dead the nails and hair which had been cut off, they replied that in the day of resurrection the dead would come forth with whatever of their bodies was left, and there would be too great a press of business in that day for them to afford time to go hunting round after their hair and nails.15 The fancy of a Christian is too plain here. If the answer were really made by the natives, they were playing a joke on their credulous questioner, or seeking to please him with distorted echoes of his own faith.

The conceits as to a future life entertained by the Mexicans varied considerably from those of their neighbors of Peru. Souls neither good nor bad, or whose virtues and vices balanced each other, were to enter a medium state of idleness and empty content. The wicked, or those dying in any of certain enumerated modes of death, went to Mictlan, a dismal hell within the earth. The souls of those struck by lightning, or drowned, or dying by any of a given list of diseases, also the souls of children, were transferred to a remote elysium, Tlalocan. There was a place in the chief temple where, it was supposed, once a year the spirits of all the children who had been sacrificed to Tlaloc invisibly came and assisted in the ceremonies. The ultimate heaven was reserved for warriors who bravely fell in battle, for women who died in labor, for those offered up in the temples of the gods, and for a few others. These passed immediately to the house of the sun, their chief god, whom they accompanied for a term of years, with songs, dances, and revelry, in his circuit around the sky. Then, animating the forms of birds of gay plumage, they lived as beautiful songsters among the flowers, now on earth, now in heaven, at their pleasure.16 It was the Mexican custom to dress the dead man in the garb appropriated to the guardian deity of his craft or condition in life. They gave him a jug of water. They placed with him slips of paper to serve as passports through guarded gates and perilous defiles in the other world. They made a fire of his clothes and utensils, to warm the shivering soul while traversing a region of cold winds beyond the grave.17 The following sentence occurs in a poem composed by one of the old Aztec monarchs: "Illustrious nobles, loyal subjects, let us aspire to that heaven where all is eternal and corruption cannot come. The horrors of the tomb are but the cradle of the sun, and the shadows of death are brilliant lights for the stars." 18

13 Squier, Serpent Symbol in America, p. 13.

14 Acosta, Natural and Moral History of the Indies, book v. ch. 7.

15 Book ii. ch. 7.

16 Clavigero, History of Mexico, book vi. sect. 1.

17 Prescott, Conquest of Mexico, vol. i. ch. 6.

18 Ibid. sect. 39.

Amidst the mass of whimsical conceptions entering into the faith of the widely spread tribes of North America, we find a ruling agreement in the cardinal features of their thought concerning a future state of existence. In common with nearly all barbarous nations, they felt great fear of apparitions. The Sioux were in the habit of addressing the deceased at his burial, and imploring him to stay in his own place and not come to distress them. Their funeral customs, too, from one extremity of the continent to the other, were very much alike. Those who have reported their opinions to us, from the earliest Jesuit missionaries to the latest investigators of their mental characteristics, concur in ascribing to them a deep trust in a life to come, a cheerful view of its conditions, and a remarkable freedom from the dread of dying. Charlevoix says, "The best established opinion among the natives is the immortality of the soul." On the basis of an account written by William Penn, Pope composed the famous passage in his "Essay on Man:"

Lo! the poor Indian, whose untutor'd mind

Sees God in clouds and hears him in the wind.

His soul proud Science never taught to stray

Far as the solar walk or milky way:

Yet simple nature to his faith hath given,

Behind the cloud topp'd hill, an humbler heaven,

Some safer world in depth of woods embraced,

Or happier island in the watery waste.

To be, contents his natural desire:

He asks no angel's wing, no seraph's fire,

But thinks, admitted to that equal sky,

His faithful dog shall bear him company."

Their rude instinctive belief in the soul's survival, and surmises as to its destiny, are implied in their funeral rites, which, as already stated, were, with some exceptions, strikingly similar even in the remotest tribes.19

In the bark coffin, with a dead Indian the Onondagas buried a kettle of provisions, a pair of moccasins, a piece of deer skin and sinews of the deer to sew patches on the moccasins, which it was supposed the deceased would wear out on his journey. They also furnished him with a bow and arrows, a tomahawk and knife, to procure game with to live on while pursuing his way to the land of spirits, the blissful regions of Ha wah ne u.20 Several Indian nations, instead of burying the food, suspended it above the grave, and renewed it from time to time. Some writers have explained this custom by the hypothesis of an Indian belief in two souls, one of which departed to the realm of the dead, while the other tarried by the mound until the body was decayed, or until it had itself found a chance to be born in a new body.21 The supposition seems forced and extremely doubtful. The truth probably lies in a simpler explanation, which will be offered further on.

19 Baumgarten, Geschichte der Volker von America, xiii. haupts.: vom Tod, Vergribniss, und Trauer.

20 Clarke, Onondaga, vol. l. p. 51.

21 Muller, Geschichte der Amerikanischen Urreligionen, sect. 66.

The Winnebagoes located paradise above, and called the milky way the "Road of the Dead." 22 It was so white with the crowds of journeying ghosts! But almost all, like the Ojibways, imagined their elysium to lie far in the West. The soul, freed from the body, follows a wide beaten path westward, and enters a country abounding with all that an Indian covets. On the borders of this blessed land, in a long glade, he finds his relatives, for many generations back, gathered to welcome him.23 The Chippewas, and several other important tribes, always kindled fires on the fresh graves of their dead, and kept them burning four successive nights, to light the wandering souls on their way.24 An Indian myth represents the ghosts coming back from Ponemah, the land of the Hereafter, and singing this song to the miraculous Hiawatha:

"Do not lay such heavy burdens

On the graves of those you bury,

Not such weight of furs and wampum,

Not such weight of pots and kettles;

For the spirits faint beneath them.

Only give them food to carry,

Only give them fire to light them.

Four days is the spirit's journey

To the land of ghosts and shadows,

Four its lonely night encampments.

Therefore, when the dead are buried,

Let a fire, as night approaches,

Four times on the grave be kindled,

That the soul upon its journey

May not grope about in darkness." 25

The subject of a future state seems to have been by far the most prominent one in the Indian imagination. They relate many traditions of persons who have entered it, and returned, and given descriptions of it. A young brave, having lost his betrothed, determined to follow her to the land of souls. Far South, beyond the region of ice and snows, he came to a lodge standing before the entrance to wide blue plains. Leaving his body there, he embarked in a white stone canoe to cross a lake. He saw the souls of wicked Indians sinking in the lake; but the good gained an elysian shore, where all was warmth, beauty, ease, and eternal youth, and where the air was food. The Master of Breath sent him back, but promised that he might at death return and stay. 26 The Wyandots tell of a dwarf, Tcha ka bech, who climbed a tree which grew higher as often as he blew on it. At last he reached heaven, and discovered it to be an excellent place. He descended the tree, building wigwams at intervals in the branches. He then returned with his sister and nephew, resting each night in one of the wigwams.

22 Schoolcraft, History, &c. of the Indian Tribes, part iv. p. 240.

23 Ibid. part ii. p. 135.

24 Ibid. part v. p. 64; part iv. p. 55.

25 Longfellow, Song of Hiawatha, xix.: The Ghosts.

26 Schoolcraft, Indian in his Wigwam. p 79.

He set his traps up there to catch animals. Rising in the night to go and examine his traps, he saw one all on fire, and, upon approaching it, found that he had caught the sun!

Where the Indian is found believing in a Devil and a hell, it is the result of his intercourse with Europeans. These elements of horror were foreign to his original religion.27 There are in some quarters faint traces of a single purgatorial or retributive conception. It is a representation of paradise as an island, the ordeal consisting in the passage of the dark river or lake which surrounds it. The worthy cross with entire facility, the unworthy only after tedious struggles. Some say the latter are drowned; others, that they sink up to their chins in the water, where they pass eternity in vain desires to attain the alluring land on which they gaze.28 Even this notion may be a modification consequent upon European influence. At all events, it is subordinate in force and only occasional in occurrence. For the most part, in the Indian faith mercy swallows up the other attributes of the Great Spirit. The Indian dies without fear, looking for no punishments, only for rewards.29 He regards the Master of Breath not as a holy judge, but as a kind father. He welcomes death as opening the door to a sweet land. Ever charmingly on his closing eyes dawns the prospect of the aboriginal elysium, a gorgeous region of soft shades, gliding streams, verdant groves waving in gentle airs, warbling birds, herds of stately deer and buffalo browsing on level plains. It is the earth in noiseless and solemn metamorphosis.30

We shall conclude this chapter by endeavoring to explain the purport and origin of the principal ceremonies and notions which have now been set forth pertaining to the disembodied state. The first source of these particulars is to be sought, not in any clear mental perceptions, or conscious dogmatic belief, but in the natural workings of affection, memory, and sentiment. Among almost every people, from the Chinese to the Araucanians, from the Ethiopians to the Dacotahs, rites of honor have been paid to the dead, various offerings have been placed at their graves. The Vedas enjoin the offering of a cake to the ghosts of ancestors back to the third generation. The Greeks were wont to pour wine, oil, milk, and blood into canals made in the graves of their dead. The early Christians adopted these "Feasts of the Dead" as Augustine and Tertullian call them from the heathen, and Celebrated them over the graves of their martyrs and of their other deceased friends. Such customs as these among savages like the Shillooks or the Choctaws are usually supposed to imply the belief that the souls of the deceased remain about the places of sepulture and physically partake of the nourishment thus furnished. The interpretation is farther fetched than need be, and is unlikely; or, at all events, if it be true in some cases, it is not the whole truth. In the first place, these people see that the food and drink remain untouched, the weapons and utensils are left unused in the grave. Secondly, there are often certain features in the barbaric ritual obviously metaphorical, incapable of literal acceptance. For instance, the Winnebagoes light a small fire on the grave of a deceased warrior to light him on his journey to the land of souls,

27 Loskiel, Hist. Mission of United Brethren to N. A. Indians, part i. ch. 3.

28 Schoolcraft, Indian in his Wigwam, p. 202. History, &c. of Indian Tribes, part iv. p. 173.

29 Schoolcraft, History of Indian Tribes, part ii. p. 68.

30 Ibid. pp. 403, 404.

although they say that journey extends to a distance of four days and nights and is wholly invisible. They light and tend that watch fire as a memorial of their departed companion and a rude expression of their own emotions; as an unconscious emblem of their own struggling faith, not as a beacon to the straying ghost. Again, the Indian mother, losing a nursing infant, spurts some of her milk into the fire, that the little spirit may not want for nutriment on its solitary path.31 Plato approvingly quotes Hesiod's statement that the souls of noble men become guardian demons coursing the air, messengers and agents of the gods in the world. Therefore, he adds, "we should reverence their tombs and establish solemn rites and offerings there;" though by his very statement these places were not the dwellings or haunts of the freely circuiting spirits.32

Not by an intellectual doctrine, but by an instinctive association, when not resisted and corrected, we connect the souls of the dead in our thoughts with the burial places of their forms. The New Zealand priests pretend by their spells to bring wandering souls within the enclosed graveyards.33 These sepulchral folds are full of ghosts. A sentiment native to the human breast draws pilgrims to the tombs of Shakspeare and Washington, and, if not restrained and guided by cultivated thought, would lead them to make offerings there. Until the death of Louis XV., the kings of France lay in state and were served as in life for forty days after they died.34 It would be ridiculous to attempt to wring any doctrinal significance from these customs. The same sentiment which, in one form, among the Alfoer inhabitants of the Arru Islands, when a man dies, leads his relatives to assemble and destroy whatever he has left, which, in another form, causes the Papist to offer burning candles, wreaths, and crosses, and to recite prayers, before the shrines of the dead saints, which, in still another form, moved Albert Durer to place all the pretty playthings of his child in the coffin and bury them with it, this same sentiment, in its undefined spontaneous workings, impelled the Peruvian to embalm his dead, the Blackfoot to inter his brave's hunting equipments with him, and the Cherokee squaw to hang fresh food above the totem on her husband's grave post. What should we think if we could foresee that, a thousand years hence, when the present doctrines and customs of France and America are forgotten, some antiquary, seeking the reason why the mourners in Pere la Chaise and Mount Auburn laid clusters of flowers on the graves of their lamented ones, should deliberately conclude that it was believed the souls remained in the bodies in the tomb and enjoyed the perfume of the flowers? An American traveller, writing from Vienna on All Saints' Day, in 1855, describes the avenues of the great cemetery filled with people hanging festoons of flowers on the tombstones, and placing burning candles of wax on the graves, and kneeling in devotion; it being their childish belief, he says, that their prayers on this day have efficacy to release their deceased relatives from purgatory, and that the dim taper flickering on the sod lights the unbound soul to its heavenly home. Of course these rites are not literal expressions of literal beliefs, but are

31 Andree, North America, p. 246.

32 Republic, book v. ch. 15.

33 R. Taylor, New Zealand, ch. 7.

34 Meiners, Kritische Geschichte der Religionen, buch iii. absch. 1.

symbols of ideas, emblems of sentiments, figurative and inadequate shadows of a theological doctrine, although, as is well known, there is, among the most ignorant persons, scarcely any deliberately apprehended distinction between image and entity, material representation and spiritual verity.

If a member of the Oneida tribe died when they were away from home, they buried him with great solemnity, setting a mark over the grave; and whenever they passed that way afterwards they visited the spot, singing a mournful song and casting stones upon it, thus giving symbolic expression to their feelings. It would be absurd to suppose this song an incantation to secure the repose of the buried brave, and the stones thrown to prevent his rising; yet it would not be more incredible or more remote from the facts than many a commonly current interpretation of barbarian usages. An amusing instance of error well enforcing the need of extreme caution in drawing inferences is afforded by the example of those explorers who, finding an extensive cemetery where the aborigines had buried all their children apart from the adults, concluded they had discovered the remains of an ancient race of pigmies! 35

The influence of unspeculative affection, memory, and sentiment goes far towards accounting for the funeral ritual of the barbarians. But it is not sufficient. We must call in further aid; and that aid we find in the arbitrary conceits, the poetic associations, and the creative force of unregulated fancy and imagination. The poetic faculty which, supplied with materials by observation and speculation, constructed the complex mythologies of Egypt and Greece, and which, turning on its own resources, composed the Arabian tales of the genii and the modern literature of pure fiction, is particularly active, fertile, and tyrannical, though in a less continuous and systematic form, in the barbarian mind. Acting by wild fits and starts, there is no end to the extravagant conjectures and visions it bodies forth. Destitute of philosophical definitions, totally unacquainted with critical distinctions or analytic reflection, absurd notions, sober convictions, dim dreams, and sharp perceptions run confusedly together in the minds of savages. There is to them no clear and permanent demarcation between rational thoughts and crazy fancies. Now, no phenomenon can strike more deeply or work more powerfully in human nature, stirring up the exploring activities of intellect and imagination, than the event of death, with its bereaving stroke and prophetic appeal. Accordingly, we should expect to find among uncultivated nations, as we actually do, a vast medley of fragmentary thoughts and pictures plausible, strange, lovely, or terrible relating to the place and fate of the disembodied soul. These conceptions would naturally take their shaping and coloring, in some degree, from thescenery, circumstances, and experience amidst which they were conceived and born. Sometimes these figments were consciously entertained as wilful inventions, distinctly contemplated as poetry. Sometimes they were superstitiously credited in all their grossness with full assent of soul. Sometimes all coexisted in vague bewilderment. These lines of separation unquestionably existed: the difficulty is to know where, in given instances, to draw them. A few examples will serve at once to illustrate the

35 Smithsonian Contributions, vol. ii. Squier's Aboriginal Monuments, appendix, pp. 127–131.

operation of the principle now laid down, and to present still further specimens of the barbarian notions of a future life.

Some Indian tribes made offerings to the spirits of their departed heroes by casting the boughs of various trees around the ash, saying that the branches of this tree were eloquent with the ghosts of their warrior sires, who came at evening in the chariot of cloud to fire the young to deeds of war.36 There is an Indian legend of a witch who wore a mantle composed of the scalps of murdered women. Taking this off, she shook it, and all the scalps uttered shrieks of laughter. Another describes a magician scudding across a lake in a boat whose ribs were live rattlesnakes.37 An exercise of mind virtually identical with that which gave these strokes made the Philippine Islanders say that the souls of those who die struck by lightning go up the beams of the rainbow to a happy place, and animated Ali to declare that the pious, on coming out of their sepulchres, shall find awaiting them white winged camels with saddles of gold. The Ajetas suspended the bow and arrows of a deceased Papuan above his grave, and conceived him as emerging from beneath every night to go a hunting.38 The fisherman on the coast of Lapland was interred in a boat, and a flint and combustibles were given him to light him along the dark cavernous passage he was to traverse. The Dyaks of Borneo believe that every one whose head they can get possession of here will in the future state be their servant: consequently, they make a business of "head hunting," accumulating the ghastly visages of their victims in their huts.39 The Caribs have a sort of sensual paradise for the "brave and virtuous," where, it is promised, they shall enjoy the sublimated experience of all their earthly satisfactions; but the "degenerate and cowardly" are threatened with eternal banishment beyond the mountains, where they shall be tasked and driven as slaves by their enemies.40 The Hispaniolians locate their elysium in a pleasant valley abounding with guava, delicious fruits, cool shades, and murmuring rivulets, where they expect to live again with their departed ancestors and friends.41 The Patagonians say the stars are their translated countrymen, and the milky way is a field where the departed Patagonians hunt ostriches. Clouds are the feathers of the ostriches they kill.42 The play is here seen of the same mythological imagination which, in Italy, pictured a writhing giant beneath Mount Vesuvius, and, in Greenland, looked on the Pleiades as a group of dogs surrounding a white bear, and on the belt of Orion as a company of Greenlanders placed there because they could not find the way to their own country. Black Bird, the redoubtable chief of the O Ma Haws, when dying, said to his people, "Bury me on yonder lofty bluff on the banks of the Missouri, where I can see the men and boats passing by on the river." 43 Accordingly, as soon as he ceased

36 Browne, Trees of America, p. 328.

37 Schoolcraft, Hist. &c part i. pp. 32–34.

38 Earl, The Papuans, p. 132.

39 Earl, The Eastern Seas, ch. 8.

40 Edwards, Hist. of the West Indies, book i. ch. 2.

41 Ibid. ch. 3.

42 Falkner, Patagonia, ch. 5.

43 Catlin, North American Indians, vol. ii. p. 6.

to breathe, they set him there, on his favorite steed, and heaped the earth around him. This does not imply any believed doctrine, in our sense of the term, but is plainly a spontaneous transference for the moment, by the poetic imagination, of the sentiments of the living man to the buried body.

The unhappy Africans who were snatched from their homes, enslaved and cruelly tasked in the far West India islands, pined under their fate with deadly homesickness. The intense longing moulded their plastic belief, just as the sensation from some hot bricks at the feet of a sleeping man shaped his dreams into a journey up the side of Atna. They fancied that if they died they should immediately live again in their fatherland. They committed suicide in great numbers. At last, when other means had failed to check this epidemic of self destruction, a cunning overseer brought them ropes and every facility for hanging, and told them to hang themselves as fast as they pleased, for their master had bought a great plantation in Africa, and as soon as they got there they would be set to work on it. Their helpless credulity took the impression; and no more suicides occurred.44

The mutual formative influences exerted upon a people's notions concerning the future state, by the imagination of their poets and the peculiarities of their clime, are perhaps nowhere more conspicuously exhibited than in the case of the Caledonians who at an early period dwelt in North Britain. They had picturesque traditions locating the habitation of ghosts in the air above their fog draped mountains. They promised rewards for nothing but valor, and threatened punishments for nothing but cowardice; and even of these they speak obscurely. Nothing is said of an under world. They supposed the ghosts at death floated upward naturally, true children of the mist, and dwelt forever in the air, where they spent an inane existence, indulging in sorrowful memories of the past, and, in unreal imitation of their mortal occupations, chasing boars of fog amid hills of cloud and valleys of shadow. The authority for these views is Ossian, "whose genuine strains," Dr. Good observes, "assume a higher importance as historical records than they can claim when considered as fragments of exquisite poetry."

"A dark red stream comes down from the hill. Crugal sat upon the beam; he that lately fell by the hand of Swaran striving in the battle of heroes. His face is like the beam of the setting moon; his robes are of the clouds of the hill; his eyes are like two decaying flames; dark is the wound on his breast. The stars dim twinkled through his form, and his voice was like the sound of a distant stream. Dim and in tears he stood, and stretched his pale hand over the hero. Faintly he raised his feeble voice, like the gale of the reedy Lego. 'My ghost, O'Connal, is on my native hills, but my corse is on the sands of Ullin. Thou shalt never talk with Crugal nor find his lone steps on the heath. I am light as the blast of Cromla, and I move like the shadow of mist. Connal, son of Colgar, I see the dark cloud of death. It hovers over the plains of Lena. The sons of green Erin shall fall. Remove from the field of ghosts.' Like the darkened moon, he retired in the midst of the whistling blast."

We recognise here several leading traits in all the early unspeculative faiths, the vapory form, the echoless motion, the marks of former wounds, the feeble voice, the memory

44 Meiners, Geschichte der Religionen, buch xiv. sect. 765.

of the past, the mournful aspect, and the prophetic words. But the rhetorical imagery, the scenery, the location of the spirit world in the lower clouds, are stamped by emphatic climatic peculiarities, whose origination, easily traceable, throws light on the growth of the whole mass of such notions everywhere.

Two general sources have now been described of the barbarian conceptions in relation to a future state. First, the natural operation of an earnest recollection of the dead; sympathy, regret, and reverence for them leading the thoughts and the heart to grope after them, to brood over the possibilities of their fate, and to express themselves in rites and emblems. Secondly, the mythological or arbitrary creations of the imagination when it is set strongly at work, as it must be by the solemn phenomena associated with death. But beyond these two comprehensive statements there is, directly related to the matter, and worthy of separate illustration, a curious action of the mind, which has been very extensively experienced and fertile of results. It is a peculiar example of the unconscious impartation of objective existence to mental ideas. With the death of the body the man does not cease to live in the remembrance, imagination, and heart of his surviving friends. By an unphilosophical confusion, this internal image is credited as an external existence. The dead pass from their customary haunts in our society to the imperishable domain of ideas. This visionary world of memory and fantasy is projected outward, located, furnished, and constitutes the future state apprehended by the barbarian mind. Feuerbach says in his subtle and able Thoughts on Death and Immortality, "The Realm of Memory is the Land of Souls." Ossian, amid the midnight mountains, thinking of departed warriors and listening to the tempest, fills the gale with the impersonations, of his thoughts, and exclaims, "I hear the steps of the dead in the dark eddying blast."

The barbarian brain seems to have been generally impregnated with the feeling that every thing else has a ghost as well as man. The Gauls lent money in this world upon bills payable in the next. They threw letters upon the funeral pile to be read by the soul of the deceased.45 As the ghost was thought to retain the scars of injuries inflicted upon the body, so, it appears, these letters were thought, when destroyed, to leave impressions of what had been written on them. The custom of burning or burying things with the dead probably arose, in some cases at least, from the supposition that every object has its mancs. The obolus for Charon, the cake of honey for Cerberus, the shadows of these articles would be borne and used by the shadow of the dead man. Leonidas saying, "Bury me on my shield: I will enter even Hades as a Lacedamonian," 46 must either have used the word Hades by metonymy for the grave, or have imagined that a shadowy fac simile of what was interred in the grave went into the grim kingdom of Pluto. It was a custom with some Indian tribes, on the new made grave of a chief, to slay his chosen horse; and when he fell they supposed

"That then, upon the dead man's plain, The rider grasp'd his steed again."

45 Pomponius Mela, De Orbis Situ, iii. 2.

46 Translation of Greek Anthology, in Bohn's Library, p. 58.

The hunter chases the deer, each alike a shade. A Feejee once, in presence of a missionary, took a weapon from the grave of a buried companion, saying, "The ghost of the club has gone with him." The Iroquois tell of a woman who was chased by a ghost. She heard his faint war whoop, his spectre voice, and only escaped with her life because his war club was but a shadow wielded by an arm of air. The Slavonians sacrificed a warrior's horse at his tomb.47 Nothing seemed to the Northman so noble as to enter Valhalla on horseback, with a numerous retinue, in his richest apparel and finest armor. It was firmly believed, Mallet says, that Odin himself had declared that whatsoever was burned or buried with the dead accompanied them to his palace.48 Before the Mohammedan era, on the death of an Arab, the finest camel he had owned was tied to a stake beside his grave, and left to expire of hunger over the body of his master, in order that, in the region into which death had introduced him, he should be supplied with his usual bearer.49 The Chinese who surpass all other people in the offerings and worship paid at the sepulchres of their ancestors make little paper houses, fill them with images of furniture, utensils, domestics, and all the appurtenances of the family economy, and then burn them, thus passing them into the invisible state for the use of the deceased whom they mourn and honor.50 It is a touching thought with the Greenlanders, when a child dies, to bury a dog with him as a guide to the land of souls; for, they say, the dog is able to find his way anywhere.51 The shadow of the faithful servant guides the shadow of the helpless child to heaven. In fancy, not without a moved heart, one sees this spiritual Bernard dog bearing the ghost child on his back, over the spectral Gothard of death, safe into the sheltering hospice of the Greenland paradise.

It is strange to notice the meeting of extremes in the rude antithetical correspondence between Plato's doctrine of archetypal ideas, the immaterial patterns of earthly things, and the belief of savages in the ghosts of clubs, arrows, sandals, and provisions. The disembodied soul of the philosopher, an eternal idea, turns from the empty illusions of matter to nourish itself with the substance of real truth. The spectre of the Mohawk devours the spectre of the haunch of roast venison hung over his grave. And why should not the two shades be conceived, if either?

"Pig, bullock, goose, must have their goblins too,

Else ours would have to go without their dinners:

If that starvation doctrine were but true,

How hard the fate of gormandizing sinners!"

The conception of ghosts has been still further introduced also into the realm of mathematics in an amusing manner. Bishop Berkeley, bantered on his idealism by Halley, retorted that he too was an idealist; for his ultimate ratios terms only appearing with the

47 Wilkinson, Dalmatia and Montenegro, vol. i. ch. 1.

48 Northern Antiquities, ch. 10.

49 Lamartine, History of Turkey, book i. ch. 10.

50 Kidd, China, sect. 3.

51 Crantz, History of Greenland, book iii. ch. 6, sect. 47.

disappearance of the forms in whose relationship they consist were but the ghosts of departed quantities! It may be added here that, according to the teachings of physiological psychology, all memories or recollected ideas are literally the ghosts of departed sensations.

We have thus seen that the conjuring force of fear, with its dread apparitions, the surmising, half articulate struggles of affection, the dreams of memory, the lights and groups of poetry, the crude germs of metaphysical speculation, the deposits of the inter action of human experience and phenomenal nature, now in isolated fragments, again, huddled indiscriminately together conspire to compose the barbarian notions of a future life.