In the last chapter I mentioned a practice of the Masurs in Eastern Prussia of taking off the patient’s shirt after an attack of fever, carrying it to a cross-road and suspending it on a signpost. It is probable that the signpost represents a sacred tree, or perhaps a cross. In Hungary there are two fountains resorted to for the cure of ailing limbs; but it is essential to wait until the water-spirit is in a good humour and to leave behind as an offering articles of clothing and hair from the head. These are put upon the trees that stand around. Both in Hungary and in Transylvania ill-luck is like to befall one when his name-day happens on a Friday. To avoid the threatening evil, a rag is torn off the clothing, and hung, in Transylvania, on a tree before sunrise. The Magyar puts some of his blood and saliva on the rag and then burns it.[192.1]
Leaving the real meaning of these ceremonies to be considered hereafter, we go on for the present with the search for parallel superstitions in other parts of the world. In Hindustan, a festival called Melá is held at the beginning of the month of Mágha (about the middle of January) at the island of Ságar, at the mouth of the Hugli. A temple of Kapila, who is held to be an incarnation of Vishnu, stands on the island, and in front of it is (or was) a Bur-tree, beneath which were images of Ráma and Hanumán, while an image of Kapila, nearly of life-size, was within the temple. The pilgrims who crowd thither at the festival commonly write their names on the walls, with a short prayer to Kapila, or suspend a piece of earth or brick from a bough of the tree, offering at the same time a prayer and a promise, if the prayer be granted, to make a gift to some divinity.[192.2] Shreds of clothing and feathers may be seen flying from the posts erected on the roofs of the Toda temple-huts in the Neilgherry Hills. The Korwas hang rags on the tree which constitutes the shrine of their village gods. The Patáris, when attacked by fever, tie round a pípal-tree a cotton string that has never touched water, and suspend rags from the branches. Elsewhere in India, as well as in Arabia and Persia, strips of cloth are suspended from shrubs and trees, which, for some reason or other, are venerated; and, in Persia at all events, not only are rags, amulets, and other votive offerings found upon the trees, but the trees are also covered with nails.[193.1] At the source of the Jordan, as I am informed by Dr. Robert Munro, there is a tree hung with rags; and indeed such trees are not uncommon throughout Asiatic Turkey. Mohammed is said to have made a pilgrimage to a similar one. At Tyana, in Cappadocia, was a pillar to which persons used to go to nail their fevers.[193.2] With this last may be compared an Athenian legend of Saint John, who is declared to have been a physician especially skilled in the treatment of fevers. Before his death he set up a column and bound under its foundations with silken threads all manner of diseases; fevers with a yellow thread, measles with a red one, and so forth. And he said: “When I die, let whosoever is sick come and tie to this column a silken thread with three knots of the colour that his sickness takes, and say, ‘Dear Saint John, I bind my sickness to the column, and do by thy favour loose it from me,’ and then he will be healed.”[193.3] Neither of these is an ordinary case of transference, however it may look like it at first sight. It falls rather into the category of rags used to bathe a wounded limb and left in the holy well or on the bushes adjacent.
In Tibet there are numerous heaps of stones erected by wayfarers, to which every one who passes adds, and where he prays. Lamas who come by set up stakes, fastening thereon a bit of silk or other stuff, so that they resemble flags. At the tops of the passes in the mountains between Siam and Burmah are found heaps of stones. Passengers, besides stones, lay down on them flowers and leaves. Among the Mongols heaps of this kind are called obo; and they are said to be all consecrated by Buddhist lamas. Pousselgue describes one on a difficult pass between Urga and Kiachta. A rude image of Buddha was formed of two roughly chiselled blocks. By it stood a large granite urn for the burning of incense; and all around were numbers of stakes covered with offerings of clouts, pieces of paper, prayer-wheels, and even purses and objects of precious metal. Pousselgue’s guide bowed down before the obo and offered up a bit of his fur-robe.[194.1] Nobody who has read Mr. Cooper’s amusing account of his marriage unawares to a girl in Eastern Tibet will forget how, when he got up to the top of a high hill, a little later in the day, with his bride, the lady contributed her quota of stones and prayers at the inevitable cairn, and then insisted, first, that in order to secure their connubial happiness the baggage must be unpacked and a couple of Khatah cloths taken out and fastened by her unwilling bridegroom to the flag-staves, and then that he must prostrate himself in prayer with her. “And there, on the summit of a Tibetan mountain, kneeling before a heap of stones, my hand wet with the tears of a daughter of the country, I muttered curses on the fate that had placed me in such a position.”[194.2] Similarly an English traveller in Ladákh was compelled to gratify the spirits of a certain pass with an offering of the leg of a worn-out pair of nankin trousers.[195.1] Nor is the custom confined to Buddhists. Among the Mrús of the Chittagong Hills every one on reaching the crest of a hill which he is crossing “plucks a fresh young shoot of grass, and places it on a pile of the withered offerings of former journeyers who have gone before.”[195.2]
The Karakasses, too, of Eastern Siberia make to the mountains and rivers which they pass offerings of tobacco, a branch of a tree, a strip of a pelisse or some other trifle. The Kamtchadales and Teleouts offer pine-branches, pieces of meat, fish or cheese, packets of hair or horsehair, little furs or ribbons of cloth. The offerings dedicated to a mountain are suspended from a tree on some hill or other conspicuous place. The Tunguz call these trees Nalaktits.[195.3] Erman, the German traveller in Siberia, records having seen in the woods between Churopchinsk and Aruilákhinsk trees, at different points along the road, hung thick with horse-hair. It was an ancient custom of the nomadic Yakuts, he was told, to put tufts of their horses’ hair on these trees, and many of the tufts “had so weather-beaten an appearance, that there could be no doubt of their antiquity.” Every horseman who passed added to them, and the custom was called by a name signifying propitiation for the Spirit of the Woods.[195.4] In the Alazeï Mountains, on the road from Kolymsk to Verkhoiansk, is the tomb of a famous Tchuktchi sorceress. All who pass deposit offerings: on the cross they hang strips of cloth and horsehair; at its foot they lay pieces of meat and fish. He who forgets this act of homage is always punished. The devils cause him to lose his way, his horse breaks a limb, or his sledge is shattered.[196.1] The Kirghiz honour a solitary poplar, said to be the only tree standing between Fort Orsk on the Ural river and the Sea of Aral. It is covered with shreds torn from the clothing of the tribesmen who have worshipped at it. A certain wild plum-tree is also reverenced in the same way. The number of rags and pieces of sheep-skin attached to it is constantly increasing.[196.2] Every traveller from Marco Polo downward speaks of the practice as rife in Central Asia. Many of the Tartars are Mohammedans; and the shrine of every Mohammedan saint is adorned with rams’ horns and with long bits of dirty rag, a pious gift no pilgrim would omit to tie on some adjacent stick or tree.[196.3]
Sacred trees covered with clouts hung by votaries, as well as piles of stones cast from the hands of wayfarers, are to be seen everywhere in Corea.[196.4] We are told that “devils”—probably, as in the Tchuktchi superstition, a generic term for spirits—“are supposed to inhabit certain withered trees; and the natives are careful never to pass a devil-tree without throwing a stone at it, or tying a piece of cloth to one of its branches. If they omit to do this, evil, they believe, is sure to come to them and their families.”[196.5] Mr. J. F. Campbell records having found in Japan “strips of cloth, bits of rope, slips of paper, writings, bamboo strings, flags, tags, and prayers hanging from every temple,” and small piles of stones at the foot of every image and memorial-stone, and on every altar by the wayside; and he draws attention to the similarity of the practices implied to those of his native country.[197.1] Another traveller in Japan states that women who desire children go to a certain sacred stone on the holy hill of Nikko, and throw pebbles at it. If they succeed in hitting it their wish is granted. They seem very clever at the game, he says maliciously. Further, the same writer speaks of a seated statue of Buddha in the park of Uyeno at Tokio, on whose knees women flung stones with the same object. Describing a temple elsewhere, he records that the grotesque figures placed at the door were covered—or, as he more accurately puts it, constellated—with pellets of chewed paper shot through the railing that surrounded them by persons who had some wish to be fulfilled. A successful shot implied the probability of the attainment of the shooter’s desire.[197.2] Japanese pilgrims also paste up their cards containing name and address on the doors or pillars of the shrines they visit.[197.3]
In another Asiatic island, Borneo, a tree hung with countless rags is often seen at the cross-ways, and every passenger tears off a piece of his clothing and fastens it on the tree. The natives who practise it can give no other account of the custom than that they fear for their health if they omit it. Dr. Ten Kate lately found twice in the island of Great Bastard under the branches of a large tree a heap of stones whereon fishermen were wont to place rags of red, green or many-coloured calico. In the same way an old tree-trunk, or a stake propped upright with stones, is found here and there in the Egyptian desert adorned with shreds and tatters of clothing; for every pilgrim as he passes adds a rag. Such a tree is a certain ancient tamarisk-tree, called “the Mother of Clouts,” between Dar-el-beida and Suez. In the Mohammedan districts of North Africa trees of this kind are known as Marabout-trees; and it is thought that by tying on one of them a screed from one’s clothing all evil and sickness passes over to the tree, which is generally a crippled, miserable specimen.[198.1]
But the custom is not confined in Africa any more than in Asia to Mohammedan districts. The Shilluk on the White Nile derive their origin from an ancestor whom they call Niekam; and from his sacred tree they suspend glass beads and pieces of stuff.[198.2] On the western side of the continent, Mungo Park found a tree in the kingdom of Woolli decorated with innumerable rags or scraps of cloth tied upon its branches at different times by travellers. He conjectures that it was at first intended as an indication that water was to be found not far off; but of this there is no evidence. The custom was, as he says, so greatly sanctioned by time that nobody presumed to pass without hanging up something; and the intrepid explorer himself followed the example. A pool was, in fact, found not far off, as his Negroes predicted.[199.1] A French traveller in the region of the Congo relates with astonishment concerning the n’doké—which he portrays as “fetishes important enough to occupy a special hut, and confided to the care of a sort of priests, who alone are reputed to have the means of making them speak”—that when it is desired to invoke the fetish, one or more pieces of native cloth, and the like, are offered to it or to the fetish-priest; and the worshipper is then admitted to plant a nail in the statue, the priest meanwhile, or the worshipper himself, formulating his prayer or his desires.[199.2] Another French traveller in the watershed of the upper Niger reports the custom of sacrificing animals under sacred trees. The animal when slain is eaten; its head is placed under the tree, or suspended from one of the branches, or laid in a fork. Pottery of various kinds, handles of old agricultural implements, old clothes and calabashes, cow-tails, and so forth, lie around the fetish-tree; and under one such tree he saw a piece of hollow wood propped on forks and filled with grass and other plants.[200.1]
In the New World the practice does not seem so common. Darwin, however, notes one instance. On the sandstone plain from which the valley of the Rio Negro has been carved, not far from the town of Patagones, is a solitary tree reverenced by the aborigines as a god by the name of Walleechu. The traveller found it leafless, being winter-time; but from numberless threads were suspended on the branches cigars, bread, meat, pieces of cloth and other things. “Poor Indians,” he says, “not having anything better, only pull a thread out of their ponchos, and fasten it to the tree. Richer Indians are accustomed to pour spirits and maté into a certain hole, and likewise to smoke upwards, thinking thus to afford all possible gratification to Walleechu. To complete the scene, the tree was surrounded by the bleached bones of horses which had been slaughtered as sacrifices. All Indians of every age and sex make their offerings; they then think that their horses will not tire, and that they themselves shall be prosperous.”[200.2]
To sum up:—We find widely spread in Europe the practice of throwing pins into sacred wells, or sticking pins or nails into sacred images or trees, or into the wall of a temple, or floor of a church, and—sometimes accompanying this, more usually alone—a practice of tying rags or leaving portions of clothing upon a sacred tree or bush, or a tree or bush overhanging, or adjacent to, a sacred well, or of depositing them in or about the well. The object of this rite is generally the attainment of some wish, or the granting of some prayer, as for a husband, or for recovery from sickness. In the Roman instance it was a solemn religious act, to which (in historical times at least) no definite meaning seems to have been attached; and the last semblance of a religious character has vanished from the analogous performances at Angers and Vienna. In Asia we have the corresponding customs of writing the name on the walls of a temple, suspending some apparently trivial article upon the boughs of a sacred tree, flinging pellets of chewed paper or stones at sacred images, and attaching rags, writings, and other things to the temples, and to trees. Trees are adorned in the same way with rags and other useless things in Africa—a practice not unknown, though rare, in America. On the Congo a nail is driven into an idol in the Breton manner. It cannot be doubted that the purpose and origin of all these customs are identical, and that an explanation of one will explain all.
The most usual explanations are, first, that the articles left are offerings to the god or presiding spirit, and, secondly, that they contain the disease of which one desires to be rid, and transfer it to any one who touches or removes them. These two explanations appear to be mutually exclusive, though Professor Rhys suggests that a distinction is to be drawn between the pins and the rags. The pins, he thinks, may be offerings; and it is noteworthy that in some cases they are replaced by buttons or small coins. The rags, on the other hand, may be, in his view, the vehicles of the disease. If this opinion were correct, one would expect to find both ceremonies performed by the same patient at the same well: he would throw in the pin and also place the rag on the bush, or wherever its proper place might be. The performance of both ceremonies is, however, I think, exceptional. Where the pin or button is dropped into the well, the patient does not trouble about the rag, and vice versâ. Professor Rhys only cites one case to the contrary. There the visit to the well was prescribed as a remedy for warts. Each wart was to be pricked with a pin, and the pin bent and thrown into the well. The warts were then to be rubbed with tufts of wool collected on the way to the well, and the wool was to be put on the first whitethorn the patient could find. As the wind scattered the wool the warts would disappear. Upon this one or two observations may be made. Either the act of affixing the wool bears the meaning assigned in the last chapter to similar practices, or the rite only survives in a degraded form, and originally some definite sacred tree was its object. If the latter, then the rite is here duplicated. For if the pins were really offerings, to be distinguished in character from the deposits of wool, the prescription to touch the warts with them would be meaningless. But we must surely deem that whatever value attached to the rubbing of the warts with wool would equally attach to their pricking with the pins.