The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 09 of 12). Frazer James George
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,
N. P. Wilken en J. A. Schwarz, “Het heidendom en de Islam in Bolaang Mongondou,”
R. van Eck, “Schetsen van het eiland Bali,”
S. E. Harthoorn, “De Zending op Java en meer bepaald die van Malang,”
C. A. L. M. Schwaner,
J. B. Neumann, “Het Pane- en Bila-stroomgebied,”
B. Hagen, “Beiträge zur Kenntniss der Battareligion,”
M. Joustra, “Het leven, de zeden en gewoonten der Bataks,”
Borie, “Notice sur les Mantras, tribu sauvage de la péninsule Malaise,”
S. Krascheninnikow,
We may compare the instructive remarks made by Mr. W. E. Maxwell on the stratification of religious beliefs among the Malays (“The Folk-lore of the Malays,”