.
dogma, prevailing in China from the earliest times, that the universe is filled in all its parts with shen and kwei, naturally implies that devils and demons must also swarm about the homes of men in numbers inestimable. It is, in fact, an axiom which constantly comes out in conversing with the people, that they haunt every frequented and lonely spot, and that no place exists where man is safe from them.”297 “The worship and propitiation of the gods, which is the main part of China's religion, has no higher purpose than that of inducing the gods to protect man against the world of evil, or, by descending among men, to drive spectres away by their intimidating presence. This cult implies invocation of happiness; but as happiness merely means absence of misfortune which the spectres cause, such a cult is tantamount to the disarming of spectres by means of the gods… Taoism may then actually be defined as Exorcising Polytheism, a cult of the gods with which Eastern Asiatic imagination has filled the universe, connected with a highly developed system of magic, consisting for a great part in exorcism. This cult and magic is, of course, principally in the hands of priests. But, besides, the lay world, enslaved to the intense belief in the perilous omnipresence of spectres, is engaged every day in a restless defensive and offensive war against those beings.”298
Demons in Corea.
In Corea, “among the reasons which render the shaman a necessity are these. In Korean belief, earth, air, and sea are peopled by demons. They haunt every umbrageous tree, shady ravine, crystal spring, and mountain crest. On green hill-slopes, in peaceful agricultural valleys, in grassy dells, on wooded uplands, by lake and stream, by road and river, in north, south, east, and west, they abound, making malignant sport of human destinies. They are on every roof, ceiling, fireplace, kang and beam. They fill the chimney, the shed, the living-room, the kitchen – they are on every shelf and jar. In thousands they waylay the traveller as he leaves his home, beside him, behind him, dancing in front of him, whirring over his head, crying out upon him from earth, air, and water. They are numbered by thousands of billions, and it has been well said that their ubiquity is an unholy travesty of the Divine Omnipresence. This belief, and it seems to be the only one he has, keeps the Korean in a perpetual state of nervous apprehension, it surrounds him with indefinite terrors, and it may truly be said of him that he ‘passes the time of his sojourning here in fear.’ Every Korean home is subject to demons, here, there, and everywhere. They touch the Korean at every point in life, making his well-being depend on a continual series of acts of propitiation, and they avenge every omission with merciless severity, keeping him under this yoke of bondage from birth to death.” “Koreans attribute every ill by which they are afflicted to demoniacal influence. Bad luck in any transaction, official malevolence, illness, whether sudden or prolonged, pecuniary misfortune, and loss of power or position, are due to the malignity of demons. It is over such evils that the Pan-su [shaman] is supposed to have power, and to be able to terminate them by magical rites, he being possessed by a powerful demon, whose strength he is able to wield.”299
Demons among the Koryaks.
Of the nomadic Koryaks of north-eastern Asia it is said that “all their religious customs have only reference to the evil spirits of the earth. Their religion is thus a cunning diplomacy or negotiation with these spirits in order, as far as possible, to deter them from actions which would be injurious to men. Everywhere, on every mountain, in the sea, by the rivers, in the forest, and on the plains their fancy sees demons lurking, whom they picture to themselves as purely malignant and very greedy. Hence the frequent offerings by which they seek to satisfy the greed of these insatiable beings, and to redeem that which they value and hold dear. Those of the people who are believed to be able to divine most easily the wishes of the evil ones and who enjoy their favour to a certain extent are called shamans, and the religious ceremonies which they perform are shamanism. In every case the shamans must give their advice as to how the devils are to be got rid of, and must reveal the wishes of the demons.”300 As to these demons of the earth, who infest the Koryaks, we are told that “when visiting the houses to cause diseases and to kill people, they enter from under ground, through the hearth-fire, and return the same way. It happens at times that they steal people, and carry them away. They are invisible to human beings, and are capable of changing their size. They are sometimes so numerous in houses, that they sit on the people, and fill up all corners. With hammers and axes they knock people over their heads, thus causing headaches. They bite, and cause swellings. They shoot invisible arrows, which stick in the body, causing death, if a shaman does not pull them out in time. The kalau [demons] tear out pieces of flesh from people, thus causing sores and wounds to form on their bodies.”301
Demons among the Gilyaks.
The Gilyaks of the Amoor valley in eastern Asia believe that besides the gods “there are evil supernatural beings who do him harm. They are devils, called mil'k, kinr. These beings appear in the most varied forms and are distinguished according to the degree of their harmfulness. They appear now in the form of a Gilyak, now in the form of an animal, from a bear down to a toad and a lizard. They exist on the land and in the sea, under the earth and in the sky. Some of them form special tribes of treacherous beings whose essential nature it is to be destructive. Others are isolated individuals, ruined beings, ‘lost sons’ of families of beneficent beings, who are exceptional in their hostility to man. The former class are naturally the most dangerous. Some are wholly occupied in robbing the Gilyak on the road (the spirits of loss —gerniwuch-en); others empty his barns, his traps, his pitfalls, and so on; lastly there are such also, the most dreadful of all, who lie in wait for his life and bring sickness and death. Were there no such beings, men would not die. A natural death is impossible. Death is the result of the wiles of these treacherous beings.”302
Demons in ancient Babylonia and Assyria.
In the more westerly parts of the old world the same belief in the omnipresence and mischievous power of spirits has prevailed from antiquity to the present day. If we may judge from the fragments of their literature which have been deciphered, few people seem to have suffered more from the persistent assaults of demons than the ancient Babylonians and Assyrians, and the evil spirits that preyed on them were of a peculiarly cruel and malignant sort; even the gods themselves were not exempt from their attacks. These baleful beings lurked in solitary places, in graves, in the shadow of ruins and on the tops of mountains. They dwelt in the wilderness, in the holes and dens of the earth, they issued from the lower parts of the ground. Nothing could resist them in heaven above, nothing could withstand them on earth below. They roamed the streets, they leaped from house to house. The high and thick fences they penetrated like a flood, the door could not stay them, nor the bolt make them turn back. They glided through the door like a serpent, they pierced through the planks like the wind. There was no place, however small, which they could not invade, none so large that they could not fill. And their wickedness was equal to their power. “They are wicked, they are wicked,” says an incantation. No prayers could move them, no supplications could make them relent; for they knew no pity, they hearkened not to reason, they knew no troth. To them all manner of evil was ascribed. Their presence was felt not only in the terrible winds that swept the land, in the fevers bred of the marshes, and in the diseases engendered by the damp heat of summer. All the petty annoyances of life – a sudden fall, an unlucky word, a headache, a paltry quarrel – were set down to the agency of fiends; and all the fierce emotions that rend the mind – love, hate, jealousy, and madness – were equally the work of these invisible tormentors. Men and women stood in constant danger of them. They tore the wife from the bosom of her husband, the son from the knees of his father. They ate the flesh and drank the blood of men, they prevented them from sleeping or taking food, and to adopt a metaphor from one of the texts, “they ground the country like flour.” Almost every part of the human frame was menaced by a special fiend. One demon assailed the head, another the neck, another the hips, and so on. They bound a man's hands, they fettered his feet, they spat poison and gall on him. Day and night must he wander without rest; sighs and lamentations were his food. They attacked even the animals. They drove
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J. J. M. de Groot,
Mrs. Bishop (Isabella L. Bird),
C. von Dittmar, “Über die Koräken und die ihnen sehr nahe verwandten Tschuktschen,”
W. Jochelson,
L. Sternberg, “Die Religion der Giljaken,”