Folklore as an Historical Science

by George Laurence Gomme

It appears in more definite form with the Hindus. The Kathkuri, or Katodi, have a belief that they are descended from the monkeys and bears which Adi Narayun in his tenth incarnation of Rama, took with him for the destruction of Rawun, King of Lanka, and he promised his allies that in the fourth age they should become human beings. They practise incantation, and encourage the awe with which the Hindu regards their imprecations, for a Hindu believes that a Katodi can transform himself into a tiger.[485]

To this day the Aryans settled in Chota-Nagpore and Singbhoom firmly believe that the Moondahs have powers as wizards and witches, and can transform themselves into tigers and other beasts of prey with the view of devouring their enemies, and that they can witch away the lives of man and beast. They were in all probability one of the tribes that were most persistent in their hostility to the Aryan invaders.[486] In Ceylon the remnants of the aborigines are found in the forests and on the mountains, and are universally looked upon and feared as demons, the beliefs engendered therefrom being exactly parallel to the witch beliefs of our own country.[487]

There is similar evidence among European peoples. Formerly in Sweden the name of Lapp seems to have been almost synonymous with that of sorcerer, and the same was the case with Finn. The inhabitants of the southern provinces of Sweden believed their countrymen in the north to have great experience in magic.[488] The famous Gundhild, of Saga renown, was believed to be a sorceress brought up among the Finns,[489] and even in respect of classical remains Mr. Warde Fowler "prefers to think of the Fauni as arising from the contact of the first clearers and cultivators of Italian soil with a wild aboriginal race of the hills and woods."[490]

These facts are sufficient to show that the mythic influence of a conquered race is a factor which may assist in the discussion of the ethnological conditions of folklore, and it is obvious that they reveal a very powerful influence for the continuance of ancient ideas as well as for the creation of fresh examples of ancient ideas applied to new experiences. It is well in this connection to remember certain historical facts connected with the settlement of the English in Britain.

From Freeman's Old English History it appears that at the beginning of the seventh century "the tract of country which the English then ruled over south of the Humber, coincided almost exactly with the boundary of the Gaulish portion of Britain," as distinct from non-Aryan Britain. This apparent recognition of Celtic landmarks, says Professor Rhys, by the later invaders, "is a fact, the historical and political significance of which I leave to be weighed by others,"[491] and I venture to suggest that one important result is to show Britain to have contained an Aryan culture-ground and a non-Aryan culture-ground. If we try to step from one to the other we quickly discover the mythic relationship of conqueror to the conquered.

Thus in the Anglo-Saxon life of St. Guthlac we have an interesting glimpse into the conditions of the country and the attitude of the two hostile races, Celts and Teutons, to each other.

"There is in Britain a fen of immense size which begins from the river Granta, not far from the city, which is named Grantchester ... a man named Tatwine said that he knew an island especially obscure, which ofttimes many men had attempted to inhabit, but no man could do it on account of manifold horrors and fears, and the loneliness of the wild wilderness.... No man ever could inhabit it before the holy man Guthlac came thither on account of the dwelling of the accursed spirits there.... There was on the island a great mound raised upon the earth, which same of yore men had dug and broken up in hopes of treasure.... Then in the stillness of the night it happened suddenly that there came great hosts of the accursed spirits, and they filled the house with their coming, and they poured in on every side from above and beneath and everywhere. They were in countenance horrible, and they had great heads and a long neck and lean visage; they were filthy and squalid in their beards, and they had rough ears and distorted face, and fierce eyes and foul mouths: and their teeth were like horses' tusks, and their throats were filled with flame, and they were grating in their voice: they had crooked shanks and knees, big and great behind, and distorted toes, and shrieked hoarsely with their voices, and they came with such immoderate noises and immense horror that it seemed to him that all between heaven and earth resounded with their dreadful cries. Without delay, when they were come into the house, they soon bound the holy man in all his limbs, and they pulled and led him out of the cottage and brought him to the black fen and threw and sunk him in the muddy waters. After that they brought him to the wild places of the wilderness, among the dense thickets of brambles that all his body was torn. After they had a long time thus tormented him in darkness they let him abide and stand awhile, then commanded him to depart from the wilderness, or if he would not do so they would torment and try him with greater plagues."[492]

These doings are not sufficiently remote from sober fact for us to be unable to detect human enemies in the supposed beings of the spirit world, and this conclusion is confirmed by a later passage in the same narrative describing Guthlac awakened from his sleep and hearing "a great host of the accursed spirits speaking in British [bryttisc] and he knew and understood their words because he had been erewhile in exile among them."[493] Guthlac in England is only experiencing what other saints experienced elsewhere,[494] and we cannot doubt we have in these reminiscences of saintly experience that mixture of fact with traditional belief which would follow the priests of the new religions from their native homes to the cell.