among their people. It can hardly be doubted that the priests are the sources of many superstitions prevailing among savages, by means of which they further their own designs. Thus it is said that the witch-doctors of the Ama-xosa Kafirs never fail to encourage the belief that diseases are caused by sorcery. Of the Zulu doctors we read that they are constantly telling their dupes that >>any ill with which they are, or imagine themselves to be afflicted, is caused by the restlessness of their father, their mother, or their uncle, who requires an ox to be slaughtered ere his or her restless spirit can lie quiet in the grave. All this, of course, involves a Doctor's fee.» 2 In New Zealand the priest-doctors often, in cases of illness, declare that the spirit who has entered the body of the patient is sure to remain there until they exorcise him. 3

Unquestionably the respect which the priests and sorcerers enjoy is also increased by the mystery in which they generally envelope their proceedings. Of the Blackfellow doctors among certain tribes in the south-eastern part of Australia Howitt says: -- »Their magical practices are not favoured by too open examination, and the more that is left to the active imaginations of their tribe, the better their assertions are received,» and another writer remarks that the rain-makers of some tribes in New South Wales are very careful not to let any one see any part of their performances. 5 In Tahiti a considerable degree of mystery was attached to the ceremonies of healing sick persons, and the physicians appeared unwilling that others should know of what their preparations

362.

1

Isaacs, Travels and Adventures in Eastern Africa, ii. 304.

2 Leslie, Among the Zulus, p. 47.

3 Polack, Manners and Customs of the New Zealanders, i. 263.

+

5

Howitt, 'Australian Medicine Men,' in Jour. Anthr. Inst. xvi. 57.

Cameron, 'Notes on some Tribes of New South Wales,' ib., xiv.

consisted.>> 1 >>The more effectually to shield him from the possible revelations of a too prying curiosity, we read concerning the Dyak medicine-man, »he envelopes himself and his belongings in a cloud of mystery.»> 2 Among certain Congo tribes the charm-doctor's dominion over others »>is principally derived from the sentiment of respect and uncertainty with which his mystic power is regarded.» 3 3 With reference to popular beliefs in certain parts of Finland it is stated that the best manner in which to preserve a reputation for witchcraft is by keeping the spells employed secret. *—It is true that the secrecy of magicians and priests cannot always be attributed to mere selfish calculation, as in certain cases their methods may be supposed to be destroyed by publicity. But whatever may be the reason, the fact that mystery is generally employed serves powerfully to impress the imagination of the people.

The priests do their best to inspire the people with fear if they think such a course necessary for the strengthening of their power. The Thlinkets say that the shamans, in performing their ceremonies, are able to send the spirits into those who disbelieve them, and the unfortunate victims then suffer from catalepsy and giddiness for a long time. In regard to the Dyak medicine-man Ling Roth says: >>As it would be ruinous

1

Ellis, Polynesian Researches, iii. 38.

2 Ling Roth, 'Natives of Borneo,' in Jour. Anthr. Inst. xxi. 115.

3 Ward, 'Ethnographical Notes relating to the Congo Tribes,' ib., xxiv. 286.

Allardt, 'Nyländska folkseder och bruk, vidskepelse m. m.,' in Nyland, iv. 133.

For instance, the people in Southern Finland say that sorcery for removing maladies would prove ineffectual, should the practitioner give publicity to his method of curing. Allardt, op. cit. iv. 133.

• Веніаминовъ, Записки объ островахъ лашкинскаго Отдѣла, ііі. 65 sq.

Уна

3

to him were his box of charms and devilries exposed to public view, he announces the punishment of blindness to any human being venturesome enough to peep into it.» 1 The Georgian and Society Islanders imagined that the spirits were »ready to avenge the slightest neglect, or the least disobedience to their injunctions, as proclaimed. by their priests. » 2 Similarly in Fiji, »punishment was sure to overtake the sceptic, let his station in life be what it might;» and traditions of the punishments of unbelievers increased the feeling of awe. In Adelaide, in Australia, the sorcerer was thought to be able to project a magic bone into a sceptical Thomas of the tribe. 4 A tradition of the Ashantee tells us of a man, who was not a very devoted believer in the fetish, that as he »sat by the fire, a chain came down from the thicket, and dragged him up to the skies, where he is now employed in drawing up water from the sea, which the fetishes send back to earth, in answer to the applications made to them for rain.» 5

The bizarre external appearance which characterizes most priests among savage races, also to a great extent, serves to impress the popular imagination. In certain cases the priests appear to put on ceremonial attire in order to place themselves en rapport with the spirits, " but whatever their intention may be, there is no doubt that by painting their bodies in all sorts of colours and dressing themselves in the most fantastical manner they

6

1

Ling Roth, Natives of Borneo,' in Jour. Anthr. Inst. xxi. 115.

+ Bonwick, Daily Life and Origin of the Tasmanians, p. 177.

6

This is, in certain cases, stated to be the purpose of the various. masks, which are very generally used by priests on ceremonial occasions. See Dall, Alaska, p. 427. Hirn, Skildringar ur Fueblofolkens konstlif, p. 92.

inspire their tribesmen with feelings of mystery and awe.1 Sometimes this effect is expressly stated to be purposed by the priests. Among the Indians of Virginia, for instance, the priest endeavours to preserve the respect of the people, by being as hideously ugly as he can possibly make himself, especially when he appears in public. His cloak looks horridly shaggy, and he likewise bedaubs himself in so frightful a manner with paint, that he terrifies the people into veneration for him.2 According to Georgi the purpose of the Siberian shamans with regard to their singularly adorned costumes is to please the gods and inspire the people with awe. The lower races are known to decorate their bodies with ghastly colours, etc., in order to make their appearance more frightful to enemies. Why should not analogous means be used to excite the superstitious fear of the people for religious ends?

3

It is likewise beyond dispute that a strong impression of fear is produced upon the people by the ecstatic orgies which generally form an essential part of the rites of savage priesthood. The gestures and other morbid manifestations of the priests, vivid descriptions of which are given by numerous eye-witnesses, necessarily strike the bystanders with awe and terror. 5

1

The external appearance and costumes of savage priests, while exercising their supernatural functions, have been frequently described in ethnographical works. Such descriptions are, for instance, given by: Du Chaillu, The Country of the Dwarfs. p. 169 (Otando people). Soyaux, Aus West-Afrika, i. 220 (People of Loango). Приклонскій, "Три года въ Якутской Области, in Хивая Старина, і, 4. рр. 53 sq. (Yakuts). Каратановъ, Поповъ and Потанинъ, "Качинскіе Татары, in Извѣстія Геогр. Общ. хх, 6. р. 631 (Certain Tartars). 2 Beverley, The History of Virginia, p. 167.

+ See Hirn, The Origins of Art, p. 272.

5

Respecting ceremonies of this kind cf., for instance, Nansen, Eskimoliv, p. 240 (Greenlanders). Веніаминовъ, Записки объ

It is in this connection interesting to note that the religious and magical rites of savages very generally take place in the dark, and, in some cases, darkness is even represented as a necessary condition for success. In a monograph on shamanism in Siberia M. Shashkof states that the shamans in those parts perform their ceremonies in some gloomy place and generally at night, in order to appear more mysterious and terrible in the darkness. Similar reports are made in particular about certain Siberian tribes. Thus among the Chukches 2 and Tunguses the ceremonies of the shamans take place in a tent in almost complete darkness, or with only the glow from a low fire; among certain Tartars they are generally performed at night. The Eskimo Angakoks invoked the supernatural beings in a house which had been made completely dark. Not until the conjuring

1

3

4

островахъ Уналашкинскаго Отдѣла, іі. 72 (Thlinkets). Dall, Alaska, pp. 144 sq. (Mahlemut tribe). Falkner, Description of Patagonia, p. 116 sq.. Ellis, Polynesian Researches, i. 373 sq. (Tahitians). Williams, Fiji and the Fijians, p. 190. Zimmermann, Inseln des Indischen und Stillen Meeres, i. 543 (Tongans). Cruickshank, Eighteen Years on the Gold Coast, ii. 142. Holden, Past and Future of the Kaffir Races, p. 288. Harkness, A Singular Aboriginal Race of the Neilgherry Hills, p. 167 (Todas). Каратановъ, Поповъ and Потанинъ, ’Качинскіе Татары, in Извѣстія Геогр. Общ. xx, 6. р. 632 (Tartars). Олсуфьевъ, "Очерк Анадырской Округи, in Записки Приамурск. Отд. Геогр. Общ. іі. 1. р. 118 (Chukches). Дитмаръ, 20 Корякахъ и Чукчахъ, in Вѣстникъ Геогр. Общ. xvi, 1. p. 30 (Koryaks). Lönnrot, Afhandling om Finnarnes magiska medicin,

p. 11 (Finns).

ii. 101.

1

2

Шашковъ, "Шаманство, in Записки Геогр. Общ.

Олсуфьевъ, ’Очеркъ Анадырской Округи,' in Записки

Приамурск. Отд. Геогр. Общ. її, 1. р. 117.

4 Каратановъ, Поповъ and Потанинъ, Качинскіе Татары, in Извѣстія Геогр. Общ. хх, 6. р. 631.