The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 03 of 12). Frazer James George
and on the other hand to shew the soul the way home. To make the body attractive all the sick man's best clothes and most valued possessions are placed beside him; he is washed, incensed, and made as comfortable as may be; and all his friends march thrice round the hut calling out the sick man's name and coaxing his soul to return. To help the wanderer to find its way back a coloured cord is stretched from the patient's head to the door of the hut. The priest in his robes reads a list of the horrors of hell and the dangers incurred by souls which wilfully absent themselves from their bodies. Then turning to the assembled friends and the patient he asks, “Is it come?” All answer “Yes,” and bowing to the returning soul throw seed over the sick man. The cord which guided the soul back is then rolled up and placed round the patient's neck, who must wear it for seven days without taking it off. No one may frighten or hurt him, lest his soul, not yet familiar with its body, should again take flight.152
Recalling truant souls in Africa and America.
Some of the Congo tribes believe that when a man is ill, his soul has left his body and is wandering at large. The aid of the sorcerer is then called in to capture the vagrant spirit and restore it to the invalid. Generally the physician declares that he has successfully chased the soul into the branch of a tree. The whole town thereupon turns out and accompanies the doctor to the tree, where the strongest men are deputed to break off the branch in which the soul of the sick man is supposed to be lodged. This they do and carry the branch back to the town, insinuating by their gestures that the burden is heavy and hard to bear. When the branch has been brought to the sick man's hut, he is placed in an upright position by its side, and the sorcerer performs the enchantments by which the soul is believed to be restored to its owner.153 The soul or shade of a Déné or Tinneh Indian in the old days generally remained invisible, but appeared wandering about in one form or another whenever disease or death was imminent. All the efforts of the sufferer's friends were therefore concentrated on catching the roving shade. The method adopted was simple. They stuffed the patient's moccasins with down and hung them up. If next morning the down was warm, they made sure that the lost soul was in the boots, with which accordingly they carefully and silently shod their suffering friend. Nothing more could reasonably be demanded for a perfect cure.154 An Ottawa medicine-man has been known to catch a stray soul in a little box, which he brought back and inserted in the patient's mouth.155
Recalling truant souls in Sumatra, Borneo, Celebes.
Pining, sickness, great fright, and death are ascribed by the Battas or Bataks of Sumatra to the absence of the soul (tendi) from the body. At first they try to beckon the wanderer back, and to lure him, like a fowl, by strewing rice. Then the following form of words is commonly repeated: “Come back, O soul, whether thou art lingering in the wood, or on the hills, or in the dale. See, I call thee with a toemba bras, with an egg of the fowl Rajah moelija, with the eleven healing leaves. Detain it not, let it come straight here, detain it not, neither in the wood, nor on the hill, nor in the dale. That may not be. O come straight home!”156 Sometimes the means adopted by the Battas to procure the return of a sick person's soul are more elaborate. A procession sets out from the village to the tuck of drum to find and bring home the strayed soul. First goes a person bearing a basket which contains cakes of rice-meal, rice dyed yellow, and a boiled fowl's egg. The sorcerer follows carrying a chicken, and behind him walks a man with a black, red, and white flag. A crowd of sympathisers brings up the rear. On reaching the spot where the lost soul is supposed to tarry, they set up a small bamboo altar, and the sorcerer offers on it the chicken to the spirit of the place, the drums beating all the time. Then, waving his shawl to attract the soul of the sick man, he says: “Come hither, thou soul of So-and-So, whether thou sittest among the stones or in the mud. In the house is thy place. We have besought the spirit to let thee go.” After that the procession reforms and marches back to the village to the roll of drums and the clash of cymbals. On reaching the door of the house the sorcerer calls out to the inmates, “Has it come?” and a voice from within answers, “It is here, good sorcerer.” At evening the drums beat again.157 A number of plants, including rice, a species of fig, and garlic, are supposed by the Battas to possess soul-compelling virtue and are accordingly made use of by them in rites for the recovery of lost souls. When a child is sick, the mother commonly waves a cloth to beckon home its wandering spirit, and when a cock crows or a hen cackles in the yard, she knows that the prodigal has returned. If the little sufferer persists in being ill in spite of these favourable omens, the mother will hang a bag of rice at the head of her bed when she goes to sleep, and next morning on getting up she measures the rice. If the rice has increased in volume during the night, as it may do in a moisture-laden atmosphere, she is confident that the lost soul has indeed come home to stay.158 The Kayans of Borneo fasten packets of rice, flesh, and fish to the window in the roof through which the wandering soul of a sick man is expected to return home. The doctor sits cross-legged on a mat under the open window with a display of pretty things spread out temptingly before him as baits to entice the spirit back to its deserted tabernacle. From the window hangs a string of precious corals or pearls to serve the returning prodigal as a ladder and so facilitate his descent into the house. The lower end of the string is attached to a bundle composed of wooden hooks, a fowl's feather, little packets of rice, and so forth. Chanting his spells, the doctor strokes the soul down the string into the bundle, which he then deposits in a basket and hides in a corner till the dusk of the evening. When darkness has fallen, he blows the captured soul back into the patient's head and strokes the sufferer's arm downwards with the point of an old spear in order to settle the soul firmly in his body.159 Once when a popular traveller was leaving a Kayan village, the mothers, fearing that their children's souls might follow him on his journey, brought him the boards on which they carry their infants and begged him to pray that the souls of the little ones would return to the familiar boards and not go away with him into the far country. To each board was fastened a looped string for the purpose of tethering the vagrant spirits, and through the loop each baby was made to pass a chubby finger to make sure that its tiny soul would not wander away.160 When a Dyak is dangerously ill, the medicine-men may say that his soul has escaped far away, perhaps to the river; then they will wave a garment or cloth about to imitate the casting of a net, signifying thereby that they are catching the soul like a fish in a net. Or they may give out that the soul has escaped into the jungle; and then they will rush out of the house to circumvent and secure it there. Or again they may allege that it has been carried away over seas to some unknown land; and then they will play at paddling a boat to follow it across the great water. But more commonly their mode of treatment is as follows. A spear is set up in the middle of the verandah with a few leaves tied to it and the medicine-boxes of the medicine-men laid at its foot. Round this the doctors run at full speed, chanting the while, till one of them falls down and lies motionless. The bystanders cover him with a blanket, and wait while his spirit hies away after the errant soul and brings it back. Presently he comes to himself, stares vacantly about like a man awaking from sleep, and then rises, holding the soul in his clenched right hand. He then returns it to the patient through the crown of his head, while he mutters a spell.161 Among the Dyaks of the Kayan and Lower Melawie districts you will often see, in houses where there are children, a basket of a peculiar shape with shells and dried fruits attached to it. These shells contain the remains of the children's navel-strings, and the basket to which they are fastened is commonly hung beside the place where the children sleep. When a child is frightened, for example by being bathed or by the bursting of a thunderstorm, its soul flees from its body and nestles beside its old familiar friend the navel-string in the basket, from which the mother easily induces it to return by shaking the basket and pressing it to the child's body.162 The Toboongkoos of Central Celebes believe that sickness in general is caused by the departure of the soul. To recover the wanderer a priest will set out food in the courtyard of the sufferer's house and then invoke the soul, promising it many fine things if it
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