The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 09 of 12). Frazer James George

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clearly to distinguish the immaterial from the material, the abstract from the concrete, he is assailed by vague terrors, he feels himself exposed to some ill-defined danger on the scene of any great crime or great misfortune. The place to him seems haunted ground. The thronging memories that crowd upon his mind, if they are not mistaken by him for goblins and phantoms, oppress his fancy with a leaden weight. His impulse is to flee from the dreadful spot, to shake off the burden that seems to cling to him like a nightmare. This, in his simple sensuous way, he thinks he can do by casting something at the horrid place and hurrying by. For will not the contagion of misfortune, the horror that clutched at his heart-strings, be diverted from himself into the thing? will it not gather up in itself all the evil influences that threatened him, and so leave him to pursue his journey in safety and peace? Some such train of thought, if these gropings and fumblings of a mind in darkness deserve the name of thought, seems to explain the custom, observed by wayfarers in many lands, of throwing sticks or stones on places where something horrible has happened or evil deeds have been done. When Sir Francis Younghusband was travelling across the great desert of Gobi his caravan descended, towards dusk on a June evening, into a long depression between the hills, which was notorious as a haunt of robbers. His guide, with a terror-stricken face, told how not long before nine men out of a single caravan had been murdered, and the rest left in a pitiable state to continue their journey on foot across the awful desert. A horseman, too, had just been seen riding towards the hills. “We had accordingly to keep a sharp look-out, and when we reached the foot of the hills, halted, and, taking the loads off the camels, wrapped ourselves up in our sheepskins and watched through the long hours of the night. Day broke at last, and then we silently advanced and entered the hills. Very weird and fantastic in their rugged outline were they, and here and there a cairn of stones marked where some caravan had been attacked, and as we passed these each man threw one more stone on the heap.”37 In the Norwegian district of Tellemarken a cairn is piled up wherever anything fearful has happened, and every passer-by must throw another stone on it, or some evil will befall him.38 In Sweden and the Esthonian island of Oesel the same custom is practised on scenes of clandestine or illicit love, with the strange addition in Oesel that when a man has lost his cattle he will go to such a spot, and, while he flings a stick or stone on it, will say, “I bring thee wood. Let me soon find my lost cattle.”39 Far from these northern lands, the Dyaks of Batang Lupar keep up an observance of the same sort in the forests of Borneo. Beside their paths may be seen heaps of sticks or stones which are called “lying heaps.” Each heap is in memory of some man who told a stupendous lie or disgracefully failed in carrying out an engagement, and everybody who passes adds a stick or stone to the pile, saying as he does so, “For So-and-so's lying heap.”40 The Dyaks think it a sacred duty to add to every such “liar's mound” (tugong bula) which they pass; they imagine that the omission of the duty would draw down on them a supernatural punishment. Hence, however pressed a Dyak may be for time, he will always stop to throw on the pile some branches or twigs.41 The person to start such a heap is one of the men who has suffered by a malicious lie. He takes a stick, throws it down on some spot where people are constantly passing, and says, “Let any one who does not add to this liar's heap suffer from pains in the head.” Others then do likewise, and every passer-by throws a stick on the spot lest he should suffer pains. In this way the heap often grows to a large size, and the liar by whose name it is known is greatly ashamed.42

      Heaps of stones, sticks, or leaves on scenes of murder. Heaps of stones or sticks on graves.

But it is on scenes of murder and sudden death that this rude method of averting evil is most commonly practised. The custom that every passer-by must cast a stone or stick on the spot where some one has come to a violent end, whether by murder or otherwise, has been observed in practically the same form in such many and diverse parts of the world as Ireland, France, Spain, Sweden, Germany, Bohemia, Lesbos, Morocco, Armenia, Palestine, Arabia, India, North America, Venezuela, Bolivia, Celebes, and New Zealand.43 In Fiji, for example, it was the practice for every passer-by to throw a leaf on the spot where a man had been clubbed to death; “this was considered as an offering of respect to him, and, if not performed, they have a notion they will soon be killed themselves.”44 Sometimes the scene of the murder or death may also be the grave of the victim, but it need not always be so, and in Europe, where the dead are buried in consecrated ground, the two places would seldom coincide. However, the custom of throwing stones or sticks on a grave has undoubtedly been observed by passers-by in many parts of the world, and that, too, even when the graves are not those of persons who have come to a violent end. Thus we are told that the people of Unalashka, one of the Aleutian Islands, bury their dead on the summits of hills and raise a little hillock over the grave. “In a walk into the country, one of the natives, who attended me, pointed out several of these receptacles of the dead. There was one of them, by the side of the road leading from the harbour to the village, over which was raised a heap of stones. It was observed, that every one who passed it, added one to it.”45 The Roumanians of Transylvania think that a dying man should have a burning candle in his hand, and that any one who dies without a light has no right to the ordinary funeral ceremonies. The body of such an unfortunate is not laid in holy ground, but is buried wherever it may be found. His grave is marked only by a heap of dry branches, to which each passer-by is expected to add a handful of twigs or a thorny bough.46 The Hottentot god or hero Heitsi-eibib died several times and came to life again. When the Hottentots pass one of his numerous graves they throw a stone, a bush, or a fresh branch on it for good luck.47 Near the former mission-station of Blydeuitzigt in Cape Colony there was a spot called Devil's Neck where, in the opinion of the Bushmen, the devil was interred. To hinder his resurrection stones were piled in heaps about the place. When a Bushman, travelling in the company of a missionary, came in sight of the spot he seized a stone and hurled it at the grave, remarking that if he did not do so his neck would be twisted round so that he would have to look backwards for the term of his natural life.48 Stones are cast by passers-by on the graves of murderers in some parts of Senegambia.49 In Syria deceased robbers are not buried like honest folk, but left to rot where they lie; and a pile of stones is raised over the mouldering corpse. Every one who passes such a pile must fling a stone at it, on pain of incurring God's malison.50 Between sixty and seventy years ago an Englishman was travelling from Sidon to Tyre with a couple of Musalmans. When he drew near Tyre his companions picked up some small stones, armed him in the same fashion, and requested him to be so kind as to follow their example. Soon afterwards they came in sight of a conical heap of pebbles and stones standing in the road, at which the two Musalmans hurled stones and curses with great vehemence and remarkable volubility. When they had discharged this pious duty to their satisfaction, they explained that the missiles and maledictions were directed at a celebrated robber and murderer, who had been knocked on the head and buried there some half a century before.51

      Stones and sticks hurled as missiles at dangerous ghosts and demons. Missiles to ward off dangerous ghosts.

      In these latter cases it may perhaps be thought that the sticks and stones serve no other purpose than to keep off the angry and dangerous ghost who might be supposed to haunt either the place of death or the grave. This interpretation seems certainly to apply to some cases of the custom. For example, in Pomerania and West Prussia the ghosts of suicides are much feared. Such persons are buried, not in the churchyard, but at the place where they took their lives, and every passer-by must cast a stone or a stick on the spot, or the ghost of the suicide will haunt him by night and give him no rest. Hence the piles of sticks or stones accumulated on the graves of these poor wretches sometimes attain a considerable size.52 Similarly the Baganda of Central

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