Myth, Ritual and Religion (Vol. 1&2). Andrew Lang

the affected part of the body, and rubbed it well with the stone corresponding.(2)

      (1) Codrington, Journ. Anth. Soc., x. iii. 276.

      (2) Gregor, Folk-Lore of North-East Counties, p. 40.

      To return from European peasant-magic to that of savages, we find that when the Bushmen want wet weather they light fires, believing that the black smoke clouds will attract black rain clouds; while the Zulus sacrifice black cattle to attract black clouds of rain.(1) Though this magic has its origin in savage ignorance, it survives into civilisation. Thus the sacrifices of the Vedic age were imitations of the natural phenomena which the priests desired to produce.(2) "C'etait un moyen de faire tombre la pluie en realisant, par les representations terrestres des eaux du nuage et de l'eclair, les conditions dans lesquelles celui-ci determine dans le ciel l'epanchement de celles-la." A good example of magical science is afforded by the medical practice of the Dacotahs of North America.(3) When any one is ill, an image of his disease, a boil or what not, is carved in wood. This little image is then placed in a bowl of water and shot at with a gun. The image of the disease being destroyed, the disease itself is expected to disappear. Compare the magic of the Philistines, who made golden images of the sores which plagued them and stowed them away in the ark.(4) The custom of making a wax statuette of an enemy, and piercing it with pins or melting it before the fire, so that the detested person might waste as his semblance melted, was common in mediaeval Europe, was known to Plato, and is practised by Negroes. Some Australians take some of the hair of an enemy, mix it with grease and the feathers of the eagle, and burn it in the fire. This is "bar" or black magic. The boarding under the chair of a magistrate in Barbadoes was lifted not long ago, and the ground beneath was found covered with wax images of litigants stuck full of pins.

      (1) Callaway, i. 92.

      (2) Bergaigne, Religion Vedique, i. 126–138, i., vii., viii.

      (3) Schoolcraft, iv. 491.

      (4) 1 Samuel vi. 4, 5.

      The war-magic of the Dacotahs works in a similar manner. Before a party starts on the war-trail, the chief, with various ceremonies, takes his club and stands before his tent. An old witch bowls hoops at him; each hoop represents an enemy, and for each he strikes a foeman is expected to fall. A bowl of sweetened water is also set out to entice the spirits of the enemy.(1) The war-magic of the Aryans in India does not differ much in character from that of the Dacotahs. "If any one wishes his army to be victorious, he should go beyond the battle-line, cut a stalk of grass at the top and end, and throw it against the hostile army with the words, Prasahe kas trapasyati?—O Prasaha, who sees thee? If one who has such knowledge cuts a stalk of grass and throws the parts at the hostile army, it becomes split and dissolved, just as a daughter-in-law becomes abashed and faints when seeing her father-in-law,"—an allusion, apparently, to the widespread tabu which makes fathers-in-law, daughters-in-law, sons-in-law, and mothers-in-law avoid each other.(2)

      (1) Schoolcraft, iv. 496.

      (2) Aitareya Brahmana, iii. 22.

      The hunt-dances of the Red Indians and Australians are arranged like their war-magic. Effigies of the bears, deer, or kangaroos are made, or some of the hunters imitate the motions of these animals. The rest of the dancers pretend to spear them, and it is hoped that this will ensure success among the real bears and kangaroos.

      Here is a singular piece of magic in which Europeans and Australian blacks agree. Boris Godunoff made his servants swear never to injure him by casting spells with the dust on which his feet or his carriage wheels had left traces.(1) Mr. Howitt finds the same magic among the Kurnai.(2) "Seeing a Tatungolung very lame, I asked him what was the matter. He said, 'Some fellow has put BOTTLE in my foot'. I found he was probably suffering from acute rheumatism. He explained that some enemy must have found his foot-track and have buried in it a piece of broken bottle. The magic influence, he believed, caused it to enter his foot." On another occasion a native told Mr. Howitt that he had seen black fellows putting poison in his foot-tracks. Bosman mentions a similar practice among the people of Guinea. In Scottish folk-lore a screw nail is fixed into the footprint of the person who is to be injured.

      (1) Rambaud's History of Russia, English trans., i. 351.

      (2) Kamilaroi and Kurnai, p. 250.

      Just as these magical efforts to influence like by like work their way into Vedic and other religions, so they are introduced into the religion of the savage. His prayers are addresses to some sort of superior being, but the efficacy of the prayer is often eked out by a little magic, unless indeed we prefer to suppose that the words of the supplication are interpreted by gesture-speech. Sproat writes: "Set words and gestures are used according to the thing desired. For instance, in praying for salmon, the native rubs the backs of his hands, looks upwards, and mutters the words, 'Many salmon, many salmon'. If he wishes for deer, he carefully rubs both eyes; or, if it is geese, he rubs the back of his shoulder, uttering always in a sing-song way the accustomed formula. … All these practices in praying no doubt have a meaning. We may see a steady hand is needed in throwing the salmon-spear, and clear eyesight in finding deer in the forest."(1)

      (1) Savage Life, p. 208.

      In addition to these forms of symbolical magic (which might be multiplied to any extent), we find among savages the belief in the power of songs of INCANTATION. This is a feature of magic which specially deserves our attention. In myths, and still more in marchen or household tales, we shall constantly find that the most miraculous effects are caused when the hero pronounces a few lines of rhyme. In Rome, as we have all read in the Latin Delectus, it was thought that incantations could draw down the moon. In the Odyssey the kinsfolk of Odysseus sing "a song of healing" over the wound which was dealt him by the boar's tusk. Jeanne d'Arc, wounded at Orleans, refused a similar remedy. Sophocles speaks of the folly of muttering incantations over wounds that need the surgeon's knife. The song that salved wounds occurs in the Kalewala, the epic poem of the Finns. In many of Grimm's marchen, miracles are wrought by the repetition of snatches of rhyme. This belief is derived from the savage state of fancy. According to Kohl,(1) "Every sorrowful or joyful emotion that opens the Indian's mouth is at once wrapped up in the garb of a wabanonagamowin (chanson magicale). If you ask one of them to sing you a simple innocent hymn in praise of Nature, a spring or jovial hunting stave, he never gives you anything but a form of incantation, with which he says you will be able to call to you all the birds from the sky, and all the foxes and wolves from their caves and burrows."(2) The giant's daughter in the Scotch marchen, Nicht, Nought, Nothing, is thus enabled to call to her aid "all the birds of the sky". In the same way, if you ask an Indian for a love-song, he will say that a philtre is really much more efficacious. The savage, in short, is extremely practical. His arts, music and drawing, exist not pour l'art, but for a definite purpose, as methods of getting something that the artist wants. The young lover whom Kohl knew, like the lover of Bombyca in Theocritus, believed in having an image of himself and an image of the beloved. Into the heart of the female image he thrust magic powders, and he said that this was common, lovers adding songs, "partly elegiac, partly malicious, and almost criminal forms of incantation".(3)

      (1) Page 395.

      (2) Cf. Comparetti's Traditional Poetry of the Finns.

      (3) Kitchi gami, pp. 395, 397.

      Among the Indo-Aryans the masaminik or incantations of the Red Man are known as mantras.(1) These are usually texts from the Veda, and are chanted over the sick and in other circumstances where magic is believed to be efficacious. Among the New Zealanders the incantations are called karakias, and are employed in actual life. There is a special karakia to raise the wind. In Maori myths the hero is very handy with his karakia. Rocks split before him, as before girls who use incantations in Kaffir and Bushman tales. He assumes the shape of any animal at will, or flies in the air, all by virtue of the karakia or incantation.(2)

      (1) Muir, Sanskrit Texts, v. 441, "Incantations from the Atharva Veda".

      (2) Taylor's New Zealand; Theal's Kaffir Folk-Lore, South-African Folk-Lore Journal, passim; Shortland's Traditions of the New Zealanders, pp. 130–135.

      Without multiplying examples in the savage belief that miracles can be wrought by virtue of physical CORRESPONDANCES, by like acting on like, by the part