The sacred dance

by W. O. E. Oesterley

But even among friends there are cases in which the ghost of the deceased is annoyed and has to be kept in the grave so that the surviving relatives may not be molested by it; and the dance figures as part of the ceremony. Thus, among the Arunta of Central Australia as a finale to the mourning period the people gather on the spot where the deceased died, viz. the site where he once lived and which is now burnt and deserted. Here the men and women dance round the charred remains, the men beating the air with their spears, the women doing likewise with the palms of their hands and all shouting Wah! Wah! Wah! wa-a-ah! This, we take it, is done to drive off both the ghost of the deceased and any evil spirits which may be lurking about the unhallowed spot. When the dancing, the description continues,

which lasted about ten minutes, was over, the party proceeded to the grave at a run, the leader making a circuit from the main party, shouting wildly with a very prolonged intonation, Ba-au! Ba-au! The idea of the leading man making a circuit was, perhaps, though the natives could give no explanation, to prevent the spirit from doubling back to the camp from which they were supposed to be driving him.

When he reached the grave, into which the spirit of the dead man was supposed to have fled, he began dancing wildly upon it. He was soon joined by the rest of the party who began

to dance backwards and forwards on and around the grave, shouting Wah! Wah! and beating the air downwards as if to drive the spirit down, while with their feet they stamped upon and broke the twigs with which a newly made grave is always covered. When these were thoroughly broken up the dancing ceased[390].

It must be confessed that the dancing here seems quite out of place, and yet there can be no doubt that it forms an integral part of the ceremonies. There seems to be something so entirely incongruous in scaring the ghost away by shouting at it and beating him down into his grave, and yet dancing on and around the grave which is so very frequently a mark of honour to the dead. The explanation is probably to be sought in the fact of the retention of a traditional custom concurrently with a later one which arose in consequence of the birth of new ideas regarding the activity of the spirits of the departed. We get a similar intermingling of rites among the Tarahumares of Mexico whose funeral ceremonies include the dance, though the object of the dance, in what is presumably a new form as compared with the original and traditional one, is the driving away of the ghost of the deceased. They have three funeral feasts; the first takes place a fortnight after the death, the second six months, and the last some months after that. At each of these feasts an important element is the ceremony of the hikuli dance. The hikuli is the sacred cactus, which is soaked in water and this is sprinkled over the dancers. The hikuli is supposed to drive away the ghost of the departed[391]. Here again the original custom of the dance performed in honour of the departed is retained, and there is added to it a further rite because in course of time new beliefs regarding the activity of the spirits of the departed had arisen; these beliefs were in reference to the possibility of anger on the part of the spirits because of their being cut off from their usual mode of life and taken away from their familiar haunts; they might be envious of those who were left, and might show their envy by harming the living. It became necessary, therefore, to devise means to counter these evil intentions by driving away the ghost of the departed. What these means were we know in many cases, but why particular means were chosen, such as the hikuli, or why they should be supposed to drive the spirit away is a matter of savage philosophy, and not always possible to penetrate. It must be evident, however, that the idea of driving away a ghost, together with the rite whereby this is effected, is subsequent in time to the simple rite of dancing in honour of the departed, because while this latter does not involve any theory as to the activity of spirits, the former obviously points to speculations on the subject. And as we have already said, the explanation of the incongruity of the two rites, as seen in the examples given, is to be sought in the retention of the earlier traditional rite concurrently with a later one which arose in consequence of the birth of new ideas regarding the activity of the spirits of the departed.

It is probable that a further step in the development of ideas regarding this activity is to be discerned in the belief that the spirit of the departed is joined by others who share with him his resentment against the living; and for safety the mourners disguise themselves, and, possibly, the dance then assumes a different purpose, namely, that of frightening the spirits away. This is said to be the purpose with which some of the tribes of Northern India dance at burials[392]; and the dance of the Bharang, disguised, to which reference was made above, points, perhaps, to the same thing; so also the custom of the inhabitants of the Aaru archipelago. Among them, when a member of the family dies, all the women leave the house with their hair hanging loose, to wail upon the shore; they tumble over one another head over heels in a strange kind of dance, and smear their bodies with dirt and mud[393].

SUMMARY AND CONSIDERATIONS

Although in the Old Testament there is no mention of dancing as a mourning or burial rite, there are strong grounds for believing that it was practised. No customs are more tenacious than those which are concerned with the dead, and since some other mourning customs, known to have been in existence among the Hebrews, are not referred to in the Old Testament, the non-mention of this one is no reason for supposing that it was not practised. That the religious leaders looked upon this, as well as various other rites performed in connexion with the dead, as heathenish and superstitious, would of itself account for the silence of the Old Testament on the subject. The positive grounds for believing in its existence among the Israelites are: its very widespread vogue among different races all over the world; the object, or objects, for which it was performed, which involved beliefs regarding the departed common to all races during some stages of their cultural and religious development; and most important of all, its existence, though in a modified form, at the present day. Evidence is forthcoming of the rite among the Jews in post-Christian times.

Circumambulation round a corpse, which is in the nature of the sacred dance, was known and practised among the Greeks as early as the time of Homer, who mentions it; other examples are also recorded.