(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 affecting the whole, and so forth, we may go on to the magical results produced by the aid of spirits. These may be either spirits of the dead or spiritual essences that never animated mortal men. Savage magic or science rests partly on the belief that the world is peopled by a "choir invisible," or rather by a choir only occasionally visible to certain gifted people, sorcerers and diviners. An enormous amount of evidence to prove the existence of these tenets has been collected by Mr. Tylor, and is accessible to all in the chapters on "Animism" in his Primitive Culture. It is not our business here to account for the universality of the belief in spirits. Mr. Tylor, following Lucretius and Homer, derives the belief from the reasonings of early men on the phenomena of dreams, fainting, shadows, visions caused by narcotics, hallucinations, and other facts which suggest the hypothesis of a separable life apart from the bodily organism. It would scarcely be fair not to add that the kind of "facts" investigated by the Psychical Society—such "facts" as the appearance of men at the moment of death in places remote from the scene of their decease, with such real or delusive experiences as the noises and visions in haunted houses—are familiar to savages. Without discussing these obscure matters, it may be said that they influence the thoughts even of some scientifically trained and civilised men. It is natural, therefore, that they should strongly sway the credulous imagination of backward races, in which they originate or confirm the belief that life can exist and manifest itself after the death of the body.(1)
(1) See the author's Making of Religion, 1898.
Some examples of savage "ghost-stories," precisely analogous to the "facts" of the Psychical Society's investigations, may be adduced. The first is curious because it offers among the Kanekas an example of a belief current in Breton folk-lore. The story is vouched for by Mr. J. J. Atkinson, late of Noumea, New Caledonia. Mr. Atkinson, we have reason to believe, was unacquainted with the Breton parallel. To him one day a Kaneka of his acquaintance paid a visit, and seemed loth to go away. He took leave, returned, and took leave again, till Mr. Atkinson asked him the reason of his behaviour. He then explained that he was about to die, and would never see his English friend again. As he seemed in perfect health, Mr. Atkinson rallied him on his hypochondria; but the poor fellow replied that his fate was sealed. He had lately met in the wood one whom he took for the Kaneka girl of his heart; but he became aware too late that she was no mortal woman, but a wood-spirit in the guise of the beloved. The result would be his death within three days, and, as a matter of fact, he died. This is the groundwork of the old Breton ballad of Le Sieur Nan, who dies after his intrigue with the forest spectre.(1) A tale more like a common modern ghost-story is vouched for by Mr. C. J. Du Ve, in Australia. In the year 1860, a Maneroo black fellow died in the service of Mr. Du Ve. "The day before he died, having been ill some time, he said that in the night his father, his father's friend, and a female spirit he could not recognise, had come to him and said that he would die next day, and that they would wait for him. Mr. Du Ye adds that, though previously the Christian belief had been explained to this man, it had entirely faded, and that he had gone back to the belief of his childhood." Mr. Fison, who prints this tale in his Kamilaroi and Kurnai,(2) adds, "I could give many similar instances which have come within my own knowledge among the Fijians, and, strange to say, the dying man in all these cases kept his appointment with the ghosts to the very day".
(1) It may, of course, be conjectured that the French introduced this belief into New Caledonia.
(2) Page 247.