,,religions ,,ancient ,,and ,,modern ,,magic ,,and ,,fetishism ,,religions3 ,,ancient ,,and ,,modern4 ,foolscap #hvo4 ,price #as4 net per volume4 ,,animism4 ,by ,,edward ,,clodd1 ,author of ,the ,story of ,creation4 ,,pantheism4 ,by ,,james ,,allanson ,,picton1 ,author of ,the ,religion of the ,universe4 ,,the ,,religions ,,of ,,ancient ,,china4 ,by ,professor ,,giles1 ,,ll4,d41 ,professor of ,chinese in the ,university of ,cambridge4 ,,the ,,religion ,,of ,,ancient ,,greece4 ,by ,,jane ,,harrison1 ,lecturer at ,newnham ,college1 ,cambridge1 ,author of ,prolegomena to ,study of ,greek ,religion4 ,,islam4 ,by ,professor ,t4 ,w4 ,,arnold1 ,assistant ,librarian at the ,india ,office1 ,author of ,the ,preaching of ,islam4 ,,magic ,,and ,,fetishism4 ,by ,dr4 ,a4 ,c4 ,,haddon1 ,f4,r4,s41 ,lecturer on ,ethnology at ,cambridge ,university4 ,,the ,,religion ,,of ,,ancient ,,egypt4 ,by ,professor ,w4 ,m4 ,,flinders ,,petrie1 ,f4,r4,s4 ,,the ,,religion ,,of ,,babylonia ,,and ,,assyria4 ,by ,,theophilus ,g4 ,,pinches1 late of the ,british ,museum4 ,,buddhism4 #b vols4 ,by ,professor ,,rhys ,,davids1 ,,ll4,d41 late ,secretary of ,the ,royal ,asiatic ,society4 ,,hinduism4 ,by ,dr4 ,l4 ,d4 ,,barnett1 of the ,department of ,oriental ,printed ,books and ,,mss41 ,british ,museum4 ,,scandinavian ,,religion4 ,by ,,william ,a4 ,,craigie1 ,joint ,editor of the ,oxford ,english ,dictionary4 ,,celtic ,,religion4 ,by ,professor ,,anwyl1 ,professor of ,welsh at ,university ,college1 ,aberystwyth4 ,,the ,,mythology ,,of ,,ancient ,,britain ,,and ,,ireland4 ,by ,,charles ,,squire1 ,author of ,the ,mythology of the ,british ,islands4 ,,judaism4 ,by ,,israel ,,abrahams1 ,lecturer in ,talmudic ,literature in ,cambridge ,university1 ,author of ,jewish ,life in the ,middle ,ages4 ,,primitive ,,or ,,nicene ,,christianity4 ,by ,,john ,,sutherland ,,black1 ,,ll4,d41 ,joint ,editor of the ,encyclopdia ,biblica4 ,,shintoism4 ,,mediaeval ,,christianity4 ,,zoroastrianism4 ,,the ,,religion ,,of ,,ancient ,,italy4 ,other ,volumes to follow4 ,,magic ,,and ,,fetishism ,by ,,alfred ,c4 ,,haddon1 ,sc4,d41 ,f4,r4,s4 ,,university ,,lecturer ,,in ,,ethnology1 ,,cambridge ,,london ,,archibald ,,constable ,,co4 ,,ltd4 #af ,,james ,,street ,,haymarket #aijf ,edinburgh3 ,t4 and ,a4 ,,constable1 ,printers to ,his ,majesty ,,prefatory ,,note ,it is by no means easy to do justice to such a large1 comprehensive1 and at the same time vague subject as magic in the small compass of a ,primer1 and part of even that small space had to be devoted to another subject4 ,for sins of omission ,i must claim this excuse2 for sins of commission ,i claim the indulgence of the reader4 ,a4 ,c4 ,h4 ,,contents ,,magic ,i4 ,,sympathetic ,,magic4 ,a4 ,contagious ,magic4 ,hair1 nail-pairings1 etc4 7#c71 scalp-lock 7#d71 saliva 7#e71 luck-ball 7#e71 footprints 7#f71 clothes 7#g71 rag bushes and pin-wells 7#h71 personal #8ornaments' 7#i71 food 7#aj71 cannibalism 7#aj71 sympathetic relations between persons 7#aa71 couvade 7#ac74 ,b4 ,homopathic ,magic4 ,plants 7#ae71 rain-making 7#af71 wind-making 7#ah71 increase of plants 7#ah71 and of animals 7#ai71 luring animals to be caught 7#ai71 human effigies to injure or kill people 7#bj74 ,,ii4 ,,magical ,,power ,,of ,,names ,,and ,,words4 ,objection to names being mentioned of people1 fairies1 and animals 7#bb71 names of power 7#bd71 satire 7#bf71 geis 7#bg71 tabu 7#bh74 ,,iii4 ,,talismans ,,and ,,amulets4 ,stones and metals 7#cj71 colour 7#ca71 bones1 teeth1 claws1 etc4 7#cb71 lucky pig 7#cc71 amulets against the evil eye 7#cc71 luck-bone 7#ci74 ,,iv4 ,,divination--7#dj74 ,v4 ,,public ,,and ,,private ,,magic4 ,a4 ,public ,magic4 ,australian intichiuma totem ceremonies 7#da71 corn-planting dance of the ,musquakie 7#de74 ,b4 ,private ,magic4 ,folk-remedies 7#df71 love-charms 7#dg71 nefarious magic 7#dh74 ,,vi4 ,,magicians4 ,training of sorcerers and societies of magicians 7#ea74 ,,vii4 ,,psychology ,,of ,,magical ,,practices4 ,nervous instability 7#ec71 suggestion 7#ec71 make-believe 7#ee71 tabu 7#ee71 mana 7#eh71 projective will-power or telepathy 7#fj71 from spell to prayer 7#fa71 the impossible not undertaken 7#fb71 loopholes in case of failure 7#fc74 ,,fetishism ,i4 ,,definition4 #a4 ,etymological 7#ff71 #b4 ,historical 7#ff71 #c4 ,dogmatic 7#fg74 ,,ii4 ,,essential ,,characters ,,of ,,fetishism4 ,may be any object 7#gb71 a symbolic charm with sympathetic properties 7#gd71 a sign or token representing an ideal notion or being 7#gf71 habitation of a spiritual being 7#gg71 vehicle for communication of a spirit 7#gi71 instrument by which spirit acts 7#hj71 possesses personality and will 7#hc71 may act by own will or by foreign spirit 7#hd71 spirit and material object can be dissociated 7#hg71 worshipped1 sacrificed to1 talked with 7#hi71 petted and ill-treated 7#ij74 ,,iii4 ,,fetishism ,,as ,a ,,form ,,of ,,religious ,,worship--7#ia74 ,,magic ,i4 ,,sympathetic ,,magic ,as knowledge increases1 mankind learns more and more about the world and the processes of nature1 but even at the present day the vast majority of white men possess only a rudimentary amount of this knowledge2 indeed1 most so-called educated people have very vague ideas concerning the physical universe in which they live4 ,such being the case1 it is not surprising that primitive peoples have very confused notions concerning these matters1 and1 as the result of false inductions concerning the causes of phenomena1 they seek to accomplish ends by means that we recognise as inadequate4 #8,it is plain1' as ,dr4 ,jevons points out 7#cf1 #cc71 #8that as long as man is turned loose as it were amongst these innumerable possible causes with nothing to guide his choice1 the chances against his making the right selection are considerable4' ,further1 #8no progress could be made in science until man had distinguished1 at any rate roughly1 possible from absolutely impossible effects 7or causes71 and had learned to dismiss from consideration the impossible4 ,it might be expected that experience would suffice of itself to teach man this essential distinction1 but the vast majority of the human race have not yet learned from experience that like does not necessarily produce like3 four-fifths of mankind1 probably1 believe in sympathetic magic4' ,the instances of sympathetic magic as ,dr4 ,hirn points out 7#cb1 #bgh7 are naturally divided into two main classes which1 broadly speaking1 correspond to the two types of association1 contiguity and similarity1 and as in psychology it is often difficult to decide whether a given associative process has its origin in a relation of contiguity or in one of similarity1 so it is often an open question to which group a given superstition is to be assigned4 ,we will start from the facts that are simpler and easier to explain4 ,a4 ,contagious ,magic4 #a4 ,sympathetic ,magic based on a material connection between things 7#cb1 #bgi7 has been aptly termed by ,dr4 ,frazer 7#ba1 #gg7 ,contagious ,magic4 ,all over the world we meet with examples of the belief that objects which were once related to one another retain their connection though they may be separated1 and whatever may happen to one part or object the other part or object is similarly affected2 thus1 by acting upon a part of a given whole we may influence the whole as well as all its other parts4 ,this belief explains why a magician1 wishing to influence or act upon some particular individual1 desires to obtain some portion of his body or something actually connected with him4 ,a few hairs from the beard1 a lock of hair1 some nail-parings1 a drop of blood from the nose which has fallen to the ground1 and which has not been rendered impalpable by effacing it with the foot1 are used by ,basuto sorcerers 7#aj1 #bgg71 and indeed by workers of magic everywhere4 ,a few of the examples collected by ,mr4 ,hartland 7#cj1 ii4 #ff7 will suffice to demonstrate the universality of this belief4 ,in some parts of ,england a girl forsaken by her lover is advised to get a lock of his hair and boil it2 whilst it is simmering in the pot he will have no rest4 ,in certain parts of ,germany and ,transylvania the clippings of the hair or nails1 as well as broken pieces of the teeth1 are buried beneath the elder tree which grows in the courtyard1 or are burnt1 or carefully hidden1 for fear of witches4 ,patagonians burn the hairs brushed out from their heads1 and all the parings of their nails for they believe that spells may be wrought upon them by any one who can obtain a piece of either4 ,the potency of the hair is shown in the beliefs about the long narrow beaded band which is used to tie up the hair of a ,musquakie woman 7#ef1 #if1 #g74 ,this1 though a talisman when first worn1 becomes something infinitely more sacred and precious1 being transfused with the essence of her soul2 any one gaining possession of it has her for an abject slave if he keeps it1 and kills her if he destroys it4 ,a woman will go from a man she loves to a man she hates if he has contrived to possess himself of her hair-string2 and a man will forsake wife and children for a witch who has touched his lips with her hair-string4 ,the hair-string is made for a girl by her mother or grandmother and decorated with #8luck' patterns2 it is also prayed over by the maker and a shaman4 ,the scalp-lock ornament worn by the ,musquakie men is kept with great care as it helps to protect the soul4 ,as the tearing out of the scalp-lock makes the soul at its root the slave of the one obtaining it1 so the possession of its ornament and shield1 which has absorbed some of its essence1 gives the possessor the ability to send the rightful owner brain fever and madness 7#ef1 #ajf74 ,in the ,south ,sea ,islands it was necessary to the success of any sorcery to secure something connected with the body of the victim4 ,accordingly a spittoon was always carried by the confidential servant of a chief in the ,hawaiian ,islands to receive his expectorations1 which were carefully buried every morning4 ,the ,tahitians used to burn or bury the hair they cut off1 and every individual among them had his distinct basket for food4 ,as ,mr4 ,hartland points out 7#cj1 ii4 #gf71 the custom1 everywhere practised1 of obliterating all trace of the saliva after spitting1 doubtless originated in the desire to prevent the use of it for magical purposes1 and the same desire led to the extreme cleanliness in the disposal of fouler excreta which is almost universally a characteristic of savages4 ,thus this belief has been one of the most beneficial of superstitions4 ,luck-bags of red cloth1 which contain #8the four things of good fortune1' are made by witches in ,italy 7#dc1 #bhg71 who while sewing it sing an incantation4 ,american ,negroes brought over from ,west ,africa the art of making #8luck-balls' or #8cunjerin' bags1' a practice which is kept up to the present day4 ,they are supposed to bring happiness and success in everything the owner undertakes2 one made for ,charles ,g4 ,leland1 at the instigation of ,miss ,owen 7#eg1 #agc71 contained1 in addition to knotted threads1 a piece of foil to represent the brightness of the little spirit that was going to be in the ball1 a leaf of clover in the place of the hair of the one that is going to own the ball1 and some dust which was designed to blind the eyes of enemies4 ,miss ,owen got the same man1 ,alexander1 the ,king of the ,voodoos1 who made the ball for ,mr4 ,leland1 to make one for me1 and she informed me that #8it was made just like ,mr4 ,leland's with the same words and with the same materials1 excepting the clover4 ,this is not the season for clover1 so a fragment of paper1 torn from one of your books1 represents you4' ,it is not essential that the object to be operated upon should have formed an actual part of a person1 for something associated with that person1 such as something habitually worn or used1 is sufficient1 or as in the case of the luck-ball just cited1 the association may be as remote as that between an author and a piece of the paper of a book he has published4 ,earth from a man's footprints1 on account of its close contact with the person1 has acquired the virtues of a portion of his body4 ,widely spread in ,germany is the belief that if a sod whereon a man has trodden--all the better if with the naked foot--be taken up and dried behind the hearth or oven1 he will parch up with it and languish1 or his foot will be withered4 ,he will be lamed1 or even killed1 by sticking his footprint with nails--coffin nails are the best--or broken glass 7#cj1 ii4 #gh72 but these are also the practices of ,australian or other savages4 ,to quote only one example from ,australia 7#cd1 #bf71 sharp fragments of quartz1 glass1 bone1 or charcoal are buried in the footprints of the victim or in the mark made in the ground by his reclining body4 ,they are supposed to enter the victim1 and rheumatic affections are very frequently attributed to them4 ,clothes1 from their intimate association with the person1 have naturally attained a prominent place among the instruments of witchcraft4 ,in ,germany and ,denmark no portion of a survivor's clothing must on any account be put upon a corpse1 else the owner will languish away as it moulders in the grave4 ,to hang rags from the clothing of a dead man upon a vine is to render it barren4 #8,probably1' as ,mr4 ,hartland suggests1 #8it is only a different interpretation of the same belief which alike in ,christian1 in ,mohammedan1 and in ,buddhist lands has led to the ascription of marvellous powers to the clothes and other relics of departed saints4 ,the divine power which was immanent in these personages during life attaches not merely to every portion of their bodies but to every shred of their apparel' 7#cj1 ii4 #ij74 ,an illustrative parallel can be taken from the ,pacific4 ,the red feathers which adorned the sacred girdle worn by the ,tahitian kings were taken from the images of the gods4 ,the girdle #8thus became sacred1 even as the person of the gods1 the feathers being supposed to retain all the dreadful attributes of power and vengeance which the idols possessed1 and with which it was designed to endow the king4' ,so potent was it that ,mr4 ,ellis says 7#ag1 iii4 #ajh7 it #8not only raised him to the highest earthly station1 but identified him with their gods4' ,it is conceivable1 as ,mr4 ,hartland suggests 7#cj1 ii4 #bad71 that uneducated folk might argue thus3 if an article of my clothing in a witch's hands may cause me to suffer1 the same article in contact with a beneficent power may relieve pain1 restore me to health1 or promote my general prosperity4 ,hence the practice of throwing pins into wells1 of tying rags on bushes and trees1 of driving nails into trees and stocks1 of throwing stones and sticks on cairns1 and the analogous practices throughout the world1 suggest that they are to be interpreted as acts of ceremonial union with the spirit identified with well1 tree1 stock1 or cairn 7#cj1 ii4 #bbh74 ,in the ,british ,islands the sanctity of the well or bush was subsequently annexed by the missionaries who took up their abode beside them1 and thus we find the wells or trees called after certain saints and the healing power attributed to the latter1 whereas the holiness and efficacy of the wells were in the vast majority of cases1 if not in all1 pre-,christian 7#bg1 #chc74 ,objects are worn or eaten so that by induction the individual may acquire their properties4 ,thus the ,red ,indian hunter 7#gj1 #aca7 wears ornaments of the claws of the grizzly bear1 that he may be endowed with its courage and ferocity1 and the ,tyrolese hunter still wears tufts of eagle's down in his hat1 to gain the eagle's keen sight and courage4 #8,look1' writes ,casalis 7#aj1 #bga71 #8at those strange objects hanging from the necks of our little black friends4 ,there is a kite's foot in order that the poor child may escape misfortune with the swiftness of the kite in its flight4 ,another has the claw of a lion in order that his life may be as firmly secured against all danger as that of a lion2 a third is adorned with the tarsus bone of a sheep1 or an iron ring1 that he may oppose to evil a resistance as firm as iron1 or as that little compact bone without marrow which could not be crushed between two stones without difficulty4' ,the eating of certain kinds of food1 more especially of the flesh of animals1 would similarly have a very potent effect2 thus among the ,dyaks 7#fe1 i4 #agf71 young men sometimes abstain from eating the flesh of deer1 lest they should become timid4 ,the ,abipones of ,paraguay 7#ad1 #beh7 #8detest the thought of eating hens1 eggs1 sheep1 fish1 or tortoises1 imagining that these tender kinds of food engender sloth and languor in their bodies and cowardice in their minds4 ,on the other hand they eagerly devour the flesh of the tiger jaguar1 bull1 stag1 boar1 anta and tamandua ant-eaters1 having an idea that1 from continually feeding on these animals1 their strength1 boldness1 and courage are increased4' ,belief in contagious magic leads quite logically to various revolting practices4 ,in ,torres ,straits the sweat of renowned warriors was drunk by young men1 who also ate mixed with their food the scrapings from the finger-nails of the warriors which had become saturated with human blood in order #8to make strong and like a stone2 no afraid' 7#bi1 v4 #cja74 ,the eyes and tongue of a freshly killed enemy were frequently torn out and given to lads to make them brave and fearless4 ,the ,australian natives believe that a man's fat and his strength and vitality are connected1 therefore the wasting of the body and disease are the result of the absence of fat1 perhaps to be followed by death4 ,by eating a man's fat1 and thus making it part of himself1 the black fellow thinks that he also acquires the strength of the deceased4 ,so also they think that human fat brings success in hunting1 causes spears which are anointed with it to fly true1 or the club to strike irresistible blows4 ,the possession of human fat is1 therefore1 much desired by these aborigines1 especially those who feel age or disease1 or who wish to be successful in the magical arts1 for it is believed that the spirit of the dead man whose fat has been used will help the charm to act 7#ce1 #daa1 #cfa74 ,cannibalism for magical purposes of this sort has probably been extremely common and is possibly at the base of a good deal of anthropophagy4 ,very widely spread is the belief that close relatives or even friends are bound together in a sympathetic relation1 which is especially manifest on important occasions or at critical times4 ,when a ,land ,dyak village has turned out for a wild-pig hunt in the jungle1 those who remain at home may not touch water or oil with their hands during the absence of their friends1 lest the hunters should all become #8butter-fingered1' and the prey so escape them 7#fj1 i4 #dcj74 ,it is also recorded from ,borneo that when men are on a war expedition1 fires are lighted at home1 the mats are spread1 and the fires kept up till late in the evening and lighted again before dawn1 so that the men may not be cold2 the roofing of the house is opened before dawn1 so that the men may not lie too long and so fall into the enemies' hands 7#fj1 ii4 #ajd74 ,again when a ,dyak is out head-hunting1 his wife1 or1 if he is unmarried1 his sister1 must wear a sword day and night1 in order that he may be always thinking of his weapons2 and she may not sleep during the day nor go to bed before two in the morning1 lest her husband or brother should thereby be surprised in his sleep by an enemy 7#bj1 i4 #cj74 ,similar instances could easily be multiplied indefinitely from various savage countries1 but even in ,europe there are not lacking records of a real sympathy between husband and wife1 where the former suffers from certain characteristic ailments of the latter 7#ei1 #bdj74 ,there is a very widely spread series of customs based upon the belief that the father and his unborn or newly born child are in such sympathetic relationship that the former has to take all sorts of precautions lest his offspring should in any way be injured4 ,the extreme form this custom takes is for the newly made father to take to his bed and be specially dieted2 this occurs in many places1 but notably in the ,east ,indian ,archipelago and in ,south ,america4 ,the custom1 which is known as the ,couvade1 is subject to many modifications1 which have been tabulated and discussed by ,mr4 ,h4 ,ling ,roth 7#ei1 #bjd74 ,among the ,land ,dyaks of ,borneo the husband of a pregnant woman1 until the time of her delivery1 may not do work with any sharp instrument1 except what may be absolutely necessary for the cultivation of his farm2 he may not tie things together with rattans1 or strike animals1 or fire guns1 or do anything of a violent character for fear of injuring the child4 ,often the men must abstain from certain food lest it should affect the child2 thus in ,guiana partaking of the ,agouti would make the child meagre1 or eating a labba would make the infant's mouth protrude like the labba's1 or make it spotted like the labba1 which spots would ultimately become ulcers 7#ei1 #bbj74 ,thus the father is frequently debarred from performing many of the usually unconsidered daily acts1 lest they should affect the welfare of a child that is newly born or is about to be born2 and there is the curious development of the belief of an occult reaction of the expected child on the father1 affecting1 to take one example1 his success in fishing 7#ei1 #bcd74 ,b4 ,homopathic ,magic4 #b4 ,when man first began to think about the world around him he must have noted 7what he1 in common with other animals1 had unconsciously acted upon in the past7 that day and night and the seasons arrived in regular succession1 the same stars rose and set1 an animal reproduced its own kind1 in fact that there was a uniformity in nature4 ,but side by side with these natural sequences there were irregularities4 ,some days were shorter than others1 some were bright1 others cloudy1 the length and character of the seasons varied from year to year1 some stars had a course in the heavens independent of the majority4 ,again1 he might early have noticed that many of these fluctuations in sunshine and rain1 in heat and cold1 affected him directly or indirectly by influencing vegetation4 ,we need not be surprised1 therefore1 if he came to the conclusion that it would be better for him if he exerted himself to regulate matters somewhat1 but then the difficulty would arise1 what was he to do8 ,the unenlightened mind does not discriminate between cause and effect1 and imagines that as like produces like1 so a result can be attained by imitating it4 ,hence arose ,mimetic or ,symbolic ,magic1 which1 following ,dr4 ,hirn1 is better termed ,homopathic ,magic1 which is occult influence based upon a likeness between things 7#cb1 #bhb74 ,on this was founded the medival medical theory known as the ,doctrine of ,signatures1 which supposes that plants and minerals indicate by their external characters the diseases which nature intended them to remedy4 ,it would be easy to give a large number of examples to illustrate homopathic magic1 but a few will suffice4 ,thus the ,euphrasia1 or eye-bright1 was1 and is1 supposed to be good for the eyes1 on the strength of a black pupil-like spot in its corolla 7#gj1 #abc74 ,the yellow turmeric1 or saffron1 cured jaundice4 ,the roots of roses or their slips1 with their knots removed and set amongst broom1 will bring forth yellow roses 7#dg1 x4 #gj74 ,the influence of homopathic magic can be traced in beliefs and practices from the lowest savages to civilised nations4 ,the magician who works by similarities makes representations of things or beings1 in order to acquire an influence over them4 ,by dramatic or pictorial imitation heavenly bodies are influenced1 rain is made1 plants and animals are increased1 animals enticed to their destruction1 human beings acted upon4 ,when it was wished to cause rain to fall in ,murray ,island1 ,torres ,straits1 the rain-maker scooped a hole in the ground1 and lined it with leaves and placed in it a rude stone image of a man which had previously been anointed with oil and rubbed with scented grass2 then he poured the decoction of minced leaves of various plants mixed with water over the image--the image being so laid in the hole as to point to the quarter from which the rain was expected4 ,earth was heaped over the image and leaves and shells placed on the mound1 and all the while the rain-maker muttered an incantation in a low sepulchral tone4 ,four large screens composed of plaited coco-nut leaves were placed at the head1 foot1 and sides of the grave to represent clouds2 on the upper part of each was fastened a blackened oblong of vegetable cloth to mimic a black thunder-cloud1 and coco-nut leaves1 with their leaflets pointing downwards1 were suspended close by to represent rain4 ,a torch was ignited and waved lengthwise over the grave2 the smoke represented clouds and the flames mimicked lightning1 and a bamboo clapper was sounded to imitate thunder4 ,the rain was supposed to come when the decoction round the image was rotten4 ,the incantation consisted of enumerating various aspects of certain forms of clouds4 ,rain could be made in this manner only by one section of the community1 and amongst these one or two men had a much greater reputation than the others 7#bi1 vi474 ,this may be taken as an example of a typical rain-making ceremony1 in which all the phenomena of a thunder shower are imitated4 ,if a native of ,mabuiag1 in ,torres ,straits1 required rain he went to the rain-maker and asked him to make some4 ,the latter might reply1 #8,you go and put some more thatch on your house and on mine too'2 this was to keep out the forthcoming rain4 ,the rain-maker painted the front of his body white1 and the back black4 ,this was explained by my informant thus3 #8,all along same as clouds1 black behind1 white he go first1' or he painted his body with black spots to make the clouds come separately2 when they congregated1 the rain fell4 ,the rain-maker put #8medicine' in his right hand and waved it towards his body and chanted an incantation4 ,to stop the rain the rain-maker put red paint on the crown of his head1 to represent the shining sun1 and ruddled his body all over4 ,he then lay doubled up and was closely surrounded with three mats1 so that no wind could penetrate to him4 ,finally he burnt some leaves on the sea-shore close to the water1 on a rising tide2 the smoke represented the clouds1 and as it was dissipated so they disappeared1 and as the encroaching sea washed away the ashes1 so the clouds were scattered 7#bi1 v4 #cej74 ,in the island of ,muralug certain old men could raise a wind by very rapidly whirling a thin bull-roarer attached to a long string4 ,more wind could be obtained by climbing to the top of a tree and performing there4 ,in this case the noise made by the bull-roarer imitated that produced by a gale of wind 7#bi1 v4 #ceb74 ,examples of the magical increase of plants are found in the #8yam stones' placed in their gardens by various ,papuans1 which by their rounded shape suggest the actual tubers 7#bh1 #bjb2 #bi1 vi474 ,the following instances are culled from that treasury of folk custom and belief--,the ,golden ,bough4 ,in ,thringen the man who sows flax carries the seed in a long bag which reaches from his shoulders to his knees1 and he walks with long strides1 so that the bag sways to and fro on his back4 ,it is believed that this will cause the flax to wave in the wind4 ,in the interior of ,sumatra rice is sown by women who1 in sowing1 let their hair hang loose down their back1 in order that the rice may grow luxuriantly and have long stalks4 ,it is commonly believed in ,germany and ,austria that leaping high in the fields will make the flax or hemp grow tall4 ,a ,bavarian sower1 in sowing wheat1 will sometimes wear a golden ring1 in order that the corn may have a fine yellow colour 7#bj1 i4 #ce1 #cf74 ,as references are given on pp4 #da-dd to magical practices for the increase of animals1 further examples need not be added here1 their object being to provide plenty of food for the community4 ,it was for the same reason that images of fish1 turtle1 and dugong were made by the islanders of ,torres ,straits and taken with them when they went fishing1 with the idea that the image lured the real animal to its destruction2 and men of the dugong clan who were symbolically decorated made mimetic movements with a dead dugong to constrain others to come and be caught 7#bi1 v4 #ccg1 #ahb1 and vi474 ,the same people used to carve small human effigies out of thin slabs of wood and coat them with beeswax1 or the images were made entirely of beeswax4 ,these figures were treated in various ways for nefarious magic1 but always the first action was to call them by the names of the persons who were to be affected by them4 ,if the magician pulled an arm or a leg off the image1 the patient felt sore in the corresponding limb1 and became ill1 and eventually died in great pain2 should the magician restore the dismembered limb1 the patient would recover4 ,if a magician pricked with the spine of a sting ray an image that had been named1 the person indicated would be stung in the same place by a sting ray when he went fishing on the reef 7#bi1 v4 #cbd74 ,analogous customs are to this day practised in ,britain4 ,the first example comes from ,ross-shire 7#dh1 #cgc74 ,the corp creagh is a body of clay rudely shaped into the image of a person whose hurt is desired4 ,after a tolerably correct representation is obtained1 it is stuck all over with pins and thorns and placed in a running stream4 ,as the image is worn away by the action of the water the victim also wastes away with some mortal disease4 ,the more pins that are stuck in from time to time the more excruciating agony the victim suffers4 ,should1 however1 any wayfarer discover the corp in the stream1 the spell is broken and the victim duly recovers4 ,from ,argyleshire we learn 7#di1 #add7 that a long incantation was used as the pins were being put in the clay image1 the beginning of which was something to this effect3 #8,as you waste away1 may ---- waste away2 as this wounds you1 may it wound ----4' ,when it was desired that the person should die a lingering death1 care was taken that the pins should not touch where the heart was supposed to be2 but when a speedy death was desired1 the pins were stuck over the region of the heart4 ,actual instances of the employment of the corp chr or corp chreadh1 clay body or clay corpse 7as ,dr4 ,maclagan calls it71 are given by the two authors last cited1 one of which occurred about the year #ahii4 ,this practice is merely the continuance of old customs1 for #8,king ,james in his ,dmonology1 says that 8the devil teacheth how to make pictures of wax or clay1 that by roasting thereof1 the persons that they bear the name of may be continually melted or dried away by continual sickness02 and in the eleventh century certain ,jews1 it was believed1 made a waxen image of ,bishop ,eberhard1 set about with tapers1 bribed a clerk to baptize it1 and set fire to it on the ,sabbath1 the which image burning away at the middle1 the bishop fell grievously sick and died' 7#gj1 #abd74 ,many magical practices and beliefs are difficult to classify as either contagious or homopathic magic2 they may even be a mixture of both4 ,such is the belief in the power of names or words1 talismans and amulets1 divination1 and various practices of public and private magic4 ,these will be dealt with under separate headings4 ,,ii4 ,,magical ,,power ,,of ,,names ,,and ,,words ,a ,name is considered by backward folk to be part and parcel of a living being1 and as magic can be performed on a person through tangible substances that have come into contact with him1 so magic can be performed or influence exerted through the utterance of a person's name4 ,in the west of ,ireland and in ,torres ,straits people have refused to tell me their names1 though there was no objection to some one else giving me the information2 the idea evidently being that by telling their own name to a stranger they were voluntarily putting themselves into the power of that stranger1 who1 by the knowledge of their name so imparted1 could affect them in some way4 ,over the greater part of ,america was spread the belief in a personal soul1 which is neither the bodily life nor yet the mental power1 but a sort of spiritual body4 ,in many tribes1 writes ,dr4 ,brinton 7#g1 #bgg71 this third soul or #8astral body' bore a relation to the private personal name4 ,among the ,mayas and ,nahuas1 it was conferred or came into existence with the name2 and for this reason the personal name was sacred and rarely uttered4 ,the name was thus part of the individuality1 and through it the soul could be injured4 ,professor ,rhs has shown 7#eh1 #eff-g7 from philological evidence1 that ,aryan-speaking peoples #8believed at one time not only that the name was a part of the man1 but that it was that part of him which is termed the soul1 the breath of life4' ,the dislike of hearing their names mentioned is not confined to human beings1 for1 as is well known1 in the ,british ,islands the ,fairies have a very strong repugnance to being so called2 hence they should be termed the ,wee-folk1 the ,good ,people1 or by other ambiguous terms4 ,certain ,scottish and ,english fishermen believe that the salmon and pig have a similar objection to being #8named1' but they do not mind being called respectively the #8red-fish' or the #8queer fellow4' ,if power can be exerted over men by the use of their names1 it is only reasonable to believe that spirits and deities can be similarly influenced4 ,torres ,straits islanders believe that a local bogey or a spirit-girl can be summoned by being mentioned by name 7#bi1 v4 #ad1 #hf71 as the witch of ,endor brought up the spirit of ,samuel4 ,dr4 ,frazer 7#bj1 i4 #ddc-f7 gives examples to show that people have believed that gods must keep their true names secret1 lest other gods or even men should be able to conjure with them2 even ,ra1 the great ,egyptian god of the sun1 declared that the name given him by his father and mother #8remained hidden in my body since my birth1 that no magician might have magic power over me4' ,this probably was one reason why the real name of supreme ,gods was known but to a chosen few2 one instance will suffice4 ,to the ,mohammedans1 ,allah is but an epithet in place of the ,most ,great ,name2 for1 according to a ,moslem belief1 the secret of the latter is committed to prophets and apostles alone4 ,another reason is that the utterance of these secret names gives tremendous power1 for 7#db1 #bgc7 those who know the ,most ,great ,name of ,god can1 by pronouncing it1 transport themselves from place to place at will1 can kill the living1 raise the dead to life1 and work other miracles4 ,according to ,jewish tradition1 when ,lilith1 ,adam's first wife1 refused to yield obedience to him she uttered the ,shem-hamphorash1 that is1 pronounced the ineffable name of ,jehovah and instantly flew away4 ,this utterance evidently gave her such power that even ,jehovah could not coerce her1 and the three angels1 ,snoi 7,sennoi71 ,snsnoi 7,sansennoi71 and ,smnglf 7,sammangeloph71 who were sent after her1 were contented with a compromise1 and ,lilith swore by the name of the ,living ,god that she would refrain from doing any injury to infants wherever and whenever she should find those angels1 or their names1 or their pictures1 on parchment or paper1 or on whatever else they might be drawn1 #8and for this reason1' says a rabbinical writer1 #8we write the names of these angels on slips of paper or parchment1 and bind them upon infants1 that ,lilith seeing them1 may remember her oath2 and may abstain from doing our infants any injury' 7#a1 #afe74 ,the custom is still maintained in the east of ,london of printing portions of ,scripture and these three names on pieces of paper1 which are placed on the four walls of a room where a baby is expected1 where they remain eight days for a boy and twenty days for a girl4 ,apart from the coercive power which is attributed to the pronouncing of names1 there is an analogous belief in the utterance of words or phrases4 ,those ,words of ,power have been classed by ,mr4 ,clodd 7#aa1 #aid7 as3 7#a7 ,creative ,words2 7#b7 ,mantrams and their kin2 7#c7 ,passwords2 7#d7 ,spells or ,invocations for conjuring up the spirit of the dead1 or for exorcising demons1 or for removing spells on the living2 and 7#e7 ,cure-charms in formul or magic words4 ,mr4 ,clodd points out that these classes overlap and intermingle4 ,even among such backward people as the ,australians1 certain of the medicine-men or sorcerers were bards who devoted their poetic faculties to the purposes of enchantment1 such as the ,bunjil-yenjin of the ,kurnai1 whose peculiar branch of magic was composing and singing potent love charms and the arrangement of marriages by elopement spells 7#ce1 #cef1 #bgd74 ,in few countries was the spoken word more effective than in ancient ,ireland2 a sorcerer1 whether a druid or not1 would stand on one foot1 with one arm outstretched and with one eye shut1 and chant an incantation in a loud voice 7#cg1 i4 #bdj74 ,the grand weapon of the ,irish poets by which they enforced their demands was the satire4 ,a poet could compose a satire that would blight crops1 dry up milch-cows1 and raise an ulcerous blister on the face4 ,a story is told 7#cg1 i4 #ded7 of ,senchn ,torpest1 chief poet of ,ireland1 who lived in the seventh century1 that once when his dinner was eaten in his absence by rats1 he muttered a satire beginning1 #8,rats1 though sharp their snouts1 are not powerful in battle1' which killed ten of them on the spot4 ,shakespeare1 and other ,elizabethan writers1 often refer to the belief that ,irish bards could rhyme rats to death4 ,the ,irish geis or geas pronounced gesh or gass1 plural geasa gassa1 was the exact equivalent of an ordinary tabu1 but people sometimes put an injunction on a person in some such form as #8,i place you under heavy geasa1 which no true champion will break through1 to do so and so4' ,in this manner1 the witch-lady forces ,finn to search for the ring she had dropped into the lake2 and ,marbhan put the arch-poet ,senchn ,torpest under geasa to obtain a copy of a lost story4 ,when the request was reasonable or just the abjured person could not refuse without loss of honour and reputation and probably in early days personal harm would accrue if the geasa were disregarded4 ,the power of the geis was so strong that when ,grania put ,diarmuid under geasa of danger and destruction to elope with her1 he was advised by his friends against his will to agree3 ,oisin said1 #8,you are not guilty if the bonds were laid on you1' and ,osgar said1 #8,it is a pitiful man that would break his bonds' 7#be1 #cdg1 #h74 ,sympathetic magic bulks largely in the life of backward peoples1 not merely in the form of actions to be performed1 but also in those to be abstained from4 ,the #8,thou shalt not' is more in evidence than #8,thou shalt4' ,the prohibitions of savages and barbarians are now spoken of under the general term of tabu4 ,some tabus are rational from our point of view1 others seem to us to be utterly irrational1 but this does not affect their validity in any way4 ,so much has been written on this subject by divers writers that only one or two examples need be given here4 ,the subject is again referred to on p4 #ee4 ,the old ,irish tale1 the #8,bruiden ,d ,derga1' tells of the destruction following the violation of tabus4 ,conaire1 ,king of ,ulster1 was put under certain geasa by his father1 such as3 #8,thou shalt not go desiul round ,tara nor withershins round ,bregia1' #8,the evil beasts of ,cerna must not be hunted by thee1' #8,there shall not go before thee three ,reds to the house of ,red1' and others4 ,but on the way to ,d ,derga's ,hostel #8,they went righthandwise round ,tara1 and lefthandwise round ,bregia1 and the evil beasts of ,cerna were hunted by him1 but he saw it not till the chase had ended4' ,then he saw three red men going before him to the house of ,red1 and ,conaire says1 #8,all my geasa have seized me to-night1' and before the next day ,conaire and all his host were destroyed in ,d ,derga's ,hostel 7#ff1 xxii474 ,when ,cuchulain was on his way to his last combat he met three hags1 daughters of a wizard1 all blind of the left eye4 ,they were cooking a dog with poisons and spells on spits of a rowan tree4 ,it was geis to ,cuchulain to eat at a cooking-hearth1 or to eat the flesh of a hound1 but the women put him on his honour not to refuse the piece they offered him1 so he took it1 and all the strength went out of the left hand in which he took the food 7#ff1 iii474 ,,iii4 ,,talismans ,,and ,,amulets ,in the forms of magic we have hitherto considered1 something is done by a human being1 whether by action1 representation1 or word1 but there is another branch of magic in which the virtue resides intrinsically in certain objects which are variously termed charms1 talismans1 amulets1 or mascots4 ,those that transmit qualities or are worn for good luck may be termed talismans1 while the term amulet may be restricted with advantage to those charms which are preventive in their action2 but the same charm is in some cases employed for both these purposes4 ,these objects are continuously effective without any action on the part of the preparer or wearer1 as they possess power in their own right1 but this is from very diverse causes4 ,certain stones from their colour suggest flesh2 thus garnets and carnelians are worn in the rough or worked into beads as amulets against skin diseases4 ,most precious stones are credited with distinctive properties1 and some have a reputation for being unlucky1 as for example the precious opal4 ,the amethyst1 as its name implies1 was regarded by the ancient ,greeks as a charm against becoming intoxicated2 among the ancient ,egyptians the amethyst corresponded to the ,zodiacal sign of the ,goat1 and as the goat was an enemy to vines1 so the amethyst was a foe to wine4 ,leland 7#dc1 #cea7 points out that it also #8drives away bad thoughts and confers ripe and happy genius4' ,amber beads are carried by people of various races for weak eyes1 and it is essential they should be looked through to strengthen the sight 7#dc1 #bfg74 ,the electrical power of attraction of light objects by amber when rubbed was doubtless one cause of its supposed virtue4 ,the several metals have their active magical properties4 ,a lump of crude antimony in ,italy is very efficacious when the following invocation is pronounced3 #8,antimony1 who art of zinc and copper6 thou most powerful1 ,i keep thee ever by me1 that thou mayest banish from me evil people1 and bring good luck to me4' ,gold is the most genial or luck-bringing1 and1 as a woman said1 #8antimony is stronger than lead1 because it consists of three metals1 or rather always has in it copper and lead' 7#dc1 #cgc-d74 ,colour alone has its magical qualities1 hence the frequency of red woollen thread or stuff in counter-charms against the evil eye1 as an old saw expresses it3 #8,roan tree and red thread1 will drive the witches aa wud' 7#di1 #aef74 ,for the same reason red coral is so greatly valued4 ,blue is of equal efficacy1 hence the wearing of turquoise by so many ,oriental and ,north ,african peoples1 and blue beads are worn by people for much the same reason1 that they suspend them round the necks of donkeys or camels4 ,when dealing with contagious magic1 we saw that many objects are worn1 in order that certain qualities of the animals from which they were obtained may be imparted to the wearer4 ,the wild boar's tusk1 the acquisition of which is greatly desired by the natives of the ,papuan ,gulf as a mark of bravery1 is coveted not so much as a personal ornament1 as for the courage1 ferocity1 and daring which it is supposed to contain and to be capable of imparting to any one who wears it 7#cc1 #dbg74 ,probably this is the reason why boars' tusks are so much prized all over ,new ,guinea1 where they are wrought into #8ornaments1' which are carried in the mouth or worn on the chest when on the war-path4 ,in ,west ,africa the bones from the legs of tortoises are much valued as anklets1 in order to give the wearers endurance4 ,the lower jaw-bone of the tortoise is worn by certain tribes as a preventive against toothache2 in this case the reason would seem to be that as the tortoise has no teeth it cannot suffer from toothache1 and thus freedom from toothache can be imparted by that edentulous jaw4 ,the spinal bones of snakes are strung together for a girdle as a cure for backache 7#c1 #bcg74 ,africans1 according to ,arnot 7#c1 #bcg71 believe largely in preventive measures1 and their charms are chiefly of that order4 ,in passing through a country where leopards and lions abound1 they carefully provide themselves with the claws1 teeth1 lips1 and whiskers of those animals1 and hang them around their necks1 to secure themselves against being attacked4 ,for the same purpose the point of an elephant's trunk is generally worn by the elephant-hunters4 ,a large class of talismans consists of models or representations of objects1 and the attributes of the original pass on to the symbol4 ,the pig1 perhaps on account of its abundant fecundity1 was primarily sacred to the earth goddess1 whether she was known as ,demeter1 ,ceres1 or by any other name4 ,leland points out 7#dc1 #bee7 that little gold and silver pigs were offered to ,ceres1 who was pre-eminently a goddess of fertility1 and therefore of good luck and all genial influences4 ,for these reasons they were worn by ,roman ladies1 and #8lucky pigs' are still very common charms1 especially in ,south ,germany4 ,the belief in the evil eye is not only widely spread1 but extremely ancient1 and in some places is still firmly rooted among the folk4 #8,overlooking' may be intentional1 but it is believed that many persons1 without intention and even against their will1 by the glance of their eye1 have caused injurious effects2 so that1 in some cases1 mothers would not venture to expose their infants to the look of their own fathers4 ,plutarch 7#ah1 #ac7 vouches for this1 and admits that envy exerts an evil influence through the eyes1 and adds that it is wise to employ charms and antidotes to turn aside these evil glances4 ,a friend of his stated that some even fascinate themselves by their own gaze1 and alluded to the story of ,eutelidas1 who1 like ,narcissus1 fell a victim to the admiration he felt for his own likeness4 ,women and children seem to have been accounted by all old classical writers as the most liable to injury4 ,among the ,greeks and ,romans statues of ,nemesis were erected which were adored and invoked to save their worshippers from fascination4 ,in ,rome1 according to ,pliny1 special laws were enacted against injury to crops by incantation1 excantation1 or fascination 7#ah1 #ae74 #8,eat not the bread of him that hath an evil eye' is just as much a maxim to-day as it was in the time of ,solomon1 and ,mr4 ,elworthy says 7#ah1 #ajg7 in ,naples1 at the appearance of a person having this reputation1 a cry of #8,jettatore6' is passed1 and even in a crowded street it causes an instantaneous vanishing of everybody--a rush up entries1 into shops1 or elsewhere4 ,ever since the establishment of the religious orders1 monks have had the special reputation of possessing the fatal influence4 ,the last ,pope but one1 ,pius the ,ninth1 was firmly believed to have had the evil eye4 ,a ,roman would candidly say3 #8,nothing succeeds with anybody or anything when he wishes well to it4 ,when he went to ,st4 ,agnese to hold a great festival1 down went the floor1 and the people were all smashed together4 ,then he visited the column to the ,madonna in the ,piazza di ,spagna1 and blessed it and the workmen2 of course1 one fell from the scaffold the same day and killed himself' 7#ah1 #bc1 #be74 ,domestic animals always have been considered as peculiarly susceptible to this evil influence4 ,cows are particularly liable to fascination in ,scotland1 while in ,england of all animals the pig is most often #8overlooked4' ,the ,turk and the ,arab think the same of their horses and camels2 above all the ,neapolitan cabman of to-day believes in the great danger to his horse from the eye of the jettatore4 ,the commonest of all ancient ,egyptian amulets1 except the scarab1 was #8the ,eye of ,osiris1' as it is called by us4 ,these mystic eyes were worn equally by the living and the dead as amulets2 it being natural1 from the associations of homopathic magic1 that representations of the eye itself should have been considered potent amulets against its malign influence4 ,all the peoples round the ,mediterranean employed representations of eyes as amulets4 ,in ,syria and ,cairo necklaces composed of flat glass eyes are sold to the present day1 and eye-designs protect the clothes1 horse trappings1 and many of the objects of daily use of the ,moors 7#gb1 #baa74 ,plutarch declares that the objects that are fixed up to ward off witchcraft or fascination derive their efficacy from the fact that they act through the strangeness and ridiculousness of their forms1 which fix the mischief-working eye upon themselves4 ,it was this firm belief1 says ,elworthy 7#ah1 #adc71 which led to the design of those extremely grotesque figures1 of which the ancient ,romans were so fond2 indeed1 anything that was ridiculous or indecent was supposed to be a corrective to the harmful influence of fascination4 ,amulets which protect against this power are of three classes3 7#a7 ,those the object of which was to attract upon themselves the harmful glance 7those were necessarily exposed to view72 7#b7 charms worn or carried secretly2 and 7#c7 written words of ,scripture1 ,koran1 and other sacred writings1 or cabalistic figures and formul 7#ah1 #adi74 ,the crescent moon was a symbol of many deities1 ,parvati1 ,devaki1 and other ,indian goddesses1 ,isis1 ,athena or ,minerva1 ,artemis or ,diana and the ,madonna4 ,artemis or ,diana was the patroness of domestic animals as well as of the wild creatures of the wood 7#ba1 #ad72 hence we may trace the extreme prevalence of amulets symbolic of their attributes upon horses4 ,the crescent--that is the horned moon--and horns appear to be interchangeable3 thus horns1 in one form or another1 are of all objects the most common as amulets against the evil eye1 whether affecting man or beast2 so much so1 that at last it has come to be fully believed by the ,neapolitans1 that in default of a horn1 in coral or other form1 the mere utterance of the word corno or corna 7#8horn'7 is an effectual protection4 ,in ,italy1 particularly in ,naples1 the cart harness is literally made up of charms and prophylactics1 such as feathers1 hair1 brightly coloured ribbons1 and especially objects of shining brass2 of the last the crescent is the most common4 ,it would take too long to describe all the objects that are employed to counteract the evil eye in ,italy alone4 ,the following may be mentioned3 fish1 snakes1 and various other animals1 tigers' teeth1 keys1 a hunchback 7gobbo74 ,a single pendent horn1 whether of coral1 shell1 or metal is extremely common1 as are miniature hands1 these frequently have all the digits closed up except the index and little finger1 which are fully extended4 ,this is a potent gesture1 and a ,neapolitan's right hand is almost constantly in that position pointing downwards1 just as the hand-charms are made to hang downwards1 as a prophylactic against unknown or unsuspected attacks 7#ah1 #bfa74 ,dr4 ,westermarck has recently 7#gb1 #baa7 given an illuminating description of the use and representations of the hand against the evil eye in ,morocco4 ,on studying various kinds of talismans and amulets1 it at once becomes evident that while some are credited with contagious sympathy1 others are mimetic or symbolic1 that is homopathic in their action1 while there are many others that owe their efficacy to an intimate relation with a spiritual being of some kind or other1 or with a deity4 ,the charms of this third group are to be regarded as fetishes so long as the recognition lasts that they are dependent for their virtue upon these extraneous beings2 but when this belief is lost the charm becomes a mere talisman or amulet4 ,the change from a fetish to a luck-object is constantly taking place owing to the despiritualising effect of increasing civilisation4 ,to take one example1 ,mr4 ,e4 ,lovett first drew my attention to the #8luck bones' that are worn by ,whitby1 and probably by other ,yorkshire1 fishermen1 and another friend subsequently confirmed the fact that these bones not only bring good fortune but are safeguards against drowning4 ,the bone in question being the ,t-shaped hyoid- or tongue-bone of a sheep1 ,mr4 ,lovett suggested that this bone might have something to do with ,thor's hammer4 ,later ,professor ,boyd ,dawkins showed me the identical bone worn for a similar purpose by ,manx fishermen1 and it is worthy of note that there were ,scandinavian settlements at both ,whitby and the ,isle of ,man4 ,i informed ,herr ,e4 ,friedel of these facts and inferences1 and he discovered 7#bb1 #dab7 that the men in the ,berlin slaughter-yards have a similar custom1 the end of the long arm of the bone being perforated for a thread that is fastened round the neck of the wearer4 ,on looking into the archological evidence he found that in the early iron age unmistakable representations of ,thor's hammer were worn as charms in ,denmark and ,schleswig-,holstein4 ,in those early days there can be little doubt that the influence of the god passed into the models of his weapon1 and that these objects partook of the nature of fetishes1 but later the symbols of the god degenerated into luck-objects4 ,,iv4 ,,divination ,men not only attempt to act directly upon nature1 but they usually exhibit a keen desire to be guided as to the best course to take when in doubt1 difficulty1 or danger1 and to be forewarned of the future4 ,the practice of divination is by no means confined to professional magicians1 or even to soothsayers1 but any one may employ the accessory means4 ,any object may be used in divination3 thus in ,europe1 as in ,torres ,straits 7#bi1 v4 #cfa71 a stick may be dropped to indicate a direction to be taken2 or coins may be spun or dice thrown4 ,divination by means of skulls was common in ,torres ,straits 7#bi1 v4 #cfb72 in this case the spirit of the dead person was supposed to give the required advice4 ,haruspication1 or divination by means of certain viscera1 was largely employed by the ,romans1 and ,i have several times seen a pig's liver used in ,borneo for the same purpose 7#bh1 #ccf1 #ced74 ,in these instances the message1 as indicated by the state of the particular viscus1 was obtained from a deity4 ,other examples and varieties of divination are given by ,tylor 7#ga1 i4 #abc74 ,v4 ,,public ,,and ,,private ,,magic ,magic may be employed for public purposes or for private ends4 ,in the former case it is almost invariably for the public weal1 in the latter it is most frequently nefarious4 ,a4 ,public ,magic4 ,among some totemic peoples the men of a totem group perform magical ceremonies for the benefit of the community4 ,the best examples of this communal magic1 as it might be termed1 are those described by ,messrs4 ,baldwin ,spencer and ,gillen 7#fd1 #agi-ahc7 as practised by the ,arunta tribe of ,central ,australia at the intichiuma ceremonies4 ,for example1 the headman of a local group of the ,emu totem and some other ,emu men opened a vein and allowed their blood to stream on a patch of smooth ground1 until about three yards were saturated4 ,on the hard surface of the clotted blood the sacred design of the ,emu totem was painted with white1 yellow1 red1 and black4 ,it represented certain parts of the emu2 two large patches of yellow indicated lumps of fat1 of which the natives are very fond1 but the greater part represented1 by means of circles and circular patches1 the eggs in various states of development1 some before and some after laying4 ,various sinuous lines indicated parts of the intestine4 ,throughout the ceremony the headman was treated with the greatest deference1 and no one spoke to him except in a whisper4 ,the sacred wooden slabs 7churinga7 were placed on one side of the painting4 ,in the intervals of a monotonous chant the headman explained the drawing4 ,three men wore a headdress which represented the long neck and small head of the emu2 with a curious gliding movement they approached the spectators1 occasionally stopping and moving only their heads1 imitating the aimless gazing about of the bird4 ,the witchetty grub intichiuma ceremony 7#fd1 #agj-agi7 is performed at a special cave1 where lies a large block of quartzite surrounded by small rounded stones4 ,the former represents the perfect insect1 and the latter its eggs4 ,the headman and his associates tap the large stone and chant songs1 the burden of which is an invitation to the insect to lay eggs2 the headman strikes each man with one of the small stones1 saying1 #8,you have eaten much food4' ,later they go to a large rock which they tap1 and invite the animal to come from all directions and lay eggs4 ,after various symbolic ceremonies they enter a long narrow booth made of bushes1 which represents the chrysalis case from which the perfect insect emerges1 and there they sing of the animal in its various stages and of the sacred stones4 ,there are many similar ceremonies which the men of a totem group make in order to increase or produce their particular totem2 thus1 taking the tribe as a whole1 the object of these ceremonies is that of increasing the total food supply 7#fd1 #cae-cai74 ,among the ,arunta and ,ilpirra only the men of the totem are allowed to be present or to take part in the actual ceremony4 ,during its progress there is always some ceremony1 such as that of allowing the blood of young men of the totem to flow over the stone which is associated with the ancestors of the totem4 ,the idea of this is to send the spirits of the animals out of the stone to replenish the stock of the totemic animal4 ,after the ceremony1 when1 as a consequence1 the animal or plant has become abundant1 the men of all classes and totems go out and bring supplies into the main camp4 ,no one as yet may eat it4 ,the headman of the totem1 in the presence of all in camp1 solemnly eats a little and hands the remainder over to the men of the other totems1 telling them to eat freely4 ,if the headman did not eat a little he would lose the power of performing intichiuma successfully4 ,in other tribes to the north similar ceremonies exist1 but they are less elaborate and sometimes of the simplest description4 ,the headman of the white cockatoo totem group and his son spent the whole of one night #8singing' the cockatoo4 ,in the ,wara tribe on the shore of the ,gulf of ,carpentaria a man of the rain-group goes to a pool1 and1 taking care that no women or strangers are in sight1 bends down over and #8sings' the water2 then he takes some up in his hands1 drinks it1 and spits it out in various directions4 ,after that he throws water all over himself1 and after scattering some all round he returns quietly to his camp1 and rain is supposed to follow 7#fd1 #cad74 ,there is very little difference between this act and ordinary individual magic1 the essential distinction being that the man in this case makes rain by virtue of rain being his totem1 it being a function of human male members of the totem group to increase their totem4 ,when the totemic system falls into decay there seems to be a tendency for the old magical ceremonies which had for their purport the increase of the totem1 to be performed by certain families1 rather than by groups of men2 this appears to be associated with the growth of property in land1 so that in time the performance of certain ceremonies is restricted to a single man1 who transmits the right to his son1 and they alone of the community have this duty4 ,there is nothing to distinguish men with these rights from ordinary sorcerers who practise definite departments of magic4 ,a very large number of examples of public magical ceremonies1 undertaken for the good of the community1 have been collected by ,dr4 ,frazer in his ,golden ,bough2 of especial interest are those connected with the production of abundant harvests1 and the active participation of women in such customs is very significant4 ,i here give an example recently published by ,miss ,mary ,owen 7#ef1 #fj74 ,the ,corn-planting dance of the ,musquakie or ,fox ,indians takes place in ,april1 though the real corn-planting commences about the #ast of ,may4 ,it is danced by men only2 they trot at sunrise along the east side of a cornfield selected by the shaman1 going in single file with their rattles and little tambourines or prayer drums1 while a young maiden goes into the field and plants a few grains from a perfect ear handed to her by the ,honourable ,women 7women who have borne sons74 ,if the harvest of the year before was scant the dancers may go entirely round the field4 ,afterwards there is some eating and drinking1 but not an elaborate feast4 ,formerly the real planting of the field followed the ceremonial1 and no food was eaten until the women had finished planting4 ,another old custom was to have the maid who did the planting given a husband1 who went with her into the field4 ,later a prophet had a revelation that this custom should cease4 ,the day is at the present time a favourite one for weddings4 ,b4 ,private ,magic4 ,individuals frequently practise magic for private ends1 of which the objects to be attained may be perfectly legitimate or even praiseworthy1 but more frequently recourse is had to magical practices for harmful purposes4 ,folk remedies for sickness and pains are very frequently of a purely magical character4 ,for example1 a common cure for warts is to rub them with a piece of raw meat1 which must then be buried2 as the meat decays so will the warts disappear3 to be effective the meat should be stolen4 ,a woman in ,islay was cured of toothache by a man driving a nail into the upper lintel of the kitchen door2 he told her to keep it there1 and1 should it become loose at any time1 to tap it a little with a hammer until it had a grip1 and he assured her she would be free from toothache4 ,she never again suffered from toothache 7#di1 #aeh74 ,any variety or combination of varieties of sympathetic magic may be employed in the manufacture or practice of love-charms2 frequently they are fortified by the subtle association of scent4 ,doubtless certain scents have a direct stimulating effect1 but1 apart from this1 should any scent be definitely worn when young men wish to attract girls1 there can be no doubt that the suggestion would tend to act powerfully upon the latter1 and that #8girl-medicine1' as ,i have heard it called1 would of itself be potent even if other practices were not employed4 ,i was told by a ,torres ,straits islander that just as a snake that is in one tree can1 by swallowing its spittle1 make a bird that is in another tree come to it1 so if a man chews a certain medicine and a girl sees him swallowing the infusion in his saliva1 she understands what the man means and is constrained to go to him 7#bi1 v4 #cbh74 ,various instances of nefarious magic have been given in the preceding pages4 ,a good example came under my own observation4 ,in ,torres ,straits there is a vine-like plant that loses its leaves at a certain season of the year1 and the stem breaks up into joints1 which often bear a striking resemblance to some of the long bones of the human skeleton4 ,this circumstance led magicians to employ these sticks to make human beings into similar dried and shrivelled-up objects4 ,the dry segments of the vine were collected and the magician gave the name of some part of the body to each joint3 for example1 one would be called an #8arm1' another a #8leg1' and so forth4 ,the magician crouched like a fish-eagle and1 imitating the way that a bird tears flesh off bones1 threw the segments behind him without looking round4 ,if he left the spot without turning round to look at the sticks the patient would die2 but if he did not wish to proceed to this extremity1 he turned and looked at the segments1 and subsequently he would return and pick them up and place them together and put #8medicine' on them1 and the patient would recover 7#bi1 v4 #cbe74 ,the following account recently published by ,mrs4 ,j4 ,gunn 7#bf1 #ih7 is so characteristic that ,i quote it nearly verbatim4 ,in ,north ,australia any one can #8sing magic1' even lubras women1 but of course the wise old magic men do it best4 ,it never fails with them1 particularly if they #8sing' and point one of the special #8death-bones' or #8sacred stones' of the tribe4 ,generally a black fellow goes away quite by himself when he is #8singing magic1' but very occasionally a few men join together1 as they did in the case of #8,goggle ,eye4' ,when enough magic has been #8sung' into the bone1 it is taken away to the camp1 and very secretly pointed at the unconscious victim4 ,the magic spirit of the bone runs into the man who is pointed at1 and gradually kills him4 ,of course the man who has been #8sung' must be told somehow1 or he will not get a fright and die4 ,there are many ways of managing this2 one very good way is to put the bone where he will be sure to find it1 in his dilly-bag1 or near his fire1 or through the handle of his spear2 but the man who leaves the bone about must1 of course1 be very careful to destroy his own tracks4 #8,goggle ,eye1' after he had found the bones lying about1 knew exactly what was going to happen to him1 and of course it did4 ,his throat got very sore1 and he grew so thin and weak that he could hardly stand4 ,a man can be cured by magic men charming the #8bone' away again2 but #8,goggle ,eye' was old1 and1 what was worse1 he was getting very cross1 and too fond of ordering people about1 so the black fellows thought it would be the best plan not to cure him1 and a few more sneaked away into the bush and #8sang' some more bones1 and pointed them at him to make quite sure about his dying4 ,poor old #8,goggle ,eye' suffered dreadfully2 no native would help him except his blood-brother1 because they were afraid of the curse coming to them4 ,some said they would like to help1 but that if they made #8,goggle ,eye's' fire for him1 their own would never burn again4 ,nobody could even carry his food to him4 ,soon after1 at #8fowl sing out1' or cockcrow1 he died4 ,,vi4 ,,magicians ,most forms of magic can be performed by anybody provided he knows what to do2 but there are specialists in magic1 who1 by us1 are variously termed medicine-men1 magicians1 sorcerers1 wizards1 witches1 wise women1 and the like4 ,their lore is transmitted orally to their disciples1 who may or may not be their own children4 ,magical powers may be due to the mere accident of birth1 as for example in the ,european belief in the therapeutic gifts of the seventh son of a seventh son4 ,in some cases the sorcerer has to undergo a rigorous training1 often being subjected to painful or loathsome ordeals2 by these means the weaklings are eliminated1 and those who persist have their character and fortitude strengthened1 and they gain increased respect from their fellow-men4 ,further1 in ,australia and elsewhere1 the medicine-man is not always a #8doctor'2 he may be a #8rain-maker1' #8seer1' or #8spirit-medium1' or may practise some special form of magic4 ,usually the sorcerers unite together to form a society1 which may attain great influence among backward races4 ,according to ,leland 7#dc1 #aj71 #8there is actually in ,tuscany a culture or worship of fetishes which are not ,catholic1 i4e4 of strange stones and many curious relics4 ,but there is a great deal of mystery and secrecy observed in all this cult4 ,it has its professors2 men1 but mostly women1 who collect charms and spells1 and teach them to one another1 and hold meetings2 that is1 there is a kind of college of witches and wizards1 which1 for many good reasons1 eludes observation4' ,the old faith1 as it is termed1 is pre-,christian1 but not actively anti-,christian4 ,,vii4 ,,the ,,psychology ,,of ,,magical ,,practices ,the superficial observer is apt to regard the medicine-men or sorcerers as cheats who deliberately humbug their neighbours2 but it is probable that most of them really believe themselves to be possessed of occult or supernormal power4 ,doubtless they do many things for mere effect1 in order to enhance the respect they desire to have paid to themselves personally1 as well as to put the subjects or spectators into a proper frame of mind2 but this is precisely what is deliberately done by the organisers of all ceremonies by all peoples4 ,doubtless1 also1 many acts are performed which are intended to impose upon the credulity of others2 but this is a device which is not unknown among cultured people1 as1 for example1 the liquefying of the blood of ,st4 ,januarius in ,naples4 ,there remain1 however1 a large number of phenomena1 which are as mysterious to them as they are to the vast majority of mankind1 and many of these are receiving the attention of psychologists of the present day1 without their significance being understood4 ,mr4 ,podmore 7#ee1 #cgc7 is not afraid to say that #8many of the alleged wonders of witchcraft and of ancient magic in general1 when disentangled from the accretions formed round them by popular myth and superstition1 present a marked resemblance to some of the facts recorded' in his book4 ,the mental equilibrium of many backward peoples is very unstable1 although they may not suffer from the same derangements of the nervous system that affect the more highly civilised peoples4 ,to take an example or two of this nervous instability1 ,castren observed long ago that if the ,samoyeds were sitting around inside their skin tents in the evening1 and some one crept up and struck the tent1 half of them were likely to fall into cataleptic fits4 ,bogoras 7#e1 #db7 refers to the well-known ,arctic hysteria which is so widespread among the ,yukaghir and ,lamut women1 and to a less extent among the ,chukchee1 the ,russianised1 and even the ,russian women4 ,this disease develops chiefly in the form of an uncontrollable desire to repeat in a loud voice each word spoken by somebody else1 and to imitate every sudden gesture or action4 ,this is the same nervous disorder as the widely spread ltah of ,malaysia1 which has been so admirably described by ,sir ,f4 ,a4 ,swettenham 7#fh1 #fd74 ,the far-reaching power of suggestion has been perhaps the most potent factor in upholding magical practices1 especially when it is combined with hypnotism4 ,the hypnotic state1 it must be remembered1 though ordinarily produced by another1 can be self-induced by gazing at an object4 ,there is an overwhelming number of modern instances of bad habits1 various diseases1 inflammations1 local and general pain1 insomnia1 neurasthenia1 psychic paralysis1 and psychic hysteria1 being cured by suggestion while the patient is in the hypnotic state 7#ca1 #fjg74 ,conversely pain1 inflammations1 and other organic changes can be produced through the same means2 such is the explanation of the appearance of stigmata on the hands and feet of religious ecstatics1 who had induced auto-hypnotism by intently gazing on the ,figure on the ,cross4 ,the cataleptic and ansthetic conditions producible by hypnotism are well known all over the world1 and have for ages been part of the stock-in-trade of sorcerers1 medicine-men1 or of certain religious enthusiasts4 ,suggestion alone1 without the aid of hypnotism1 can effect wonders1 and faith-cures and ,christian science are by no means a new thing under the sun1 but something very old under new names4 ,probably every physician has known cases of #8persons who died because they did not want to live or were at least indifferent2 and probably an equal number who materially lengthened their lives by the mere determination not to die' 7#fg1 #fab74 #8,the psychology of the matter1' writes ,marett 7#ea1 #adc71 #8is up to a certain point simple enough4 ,just as the savage is a good actor1 throwing himself like a child into his mime1 so he is a good spectator1 entering into the spirit of another's acting1 herein again resembling the child1 who can be frightened into fits by the roar of what he knows to be but a 8pretended0 lion4 ,even if the make-believe is more or less make-believe to the victim1 it is hardly less efficacious2 for1 dominating1 as it tends to do1 the field of attention1 it racks the emotional system1 and1 taking advantage of the relative abeyance of intelligent thought and will1 sets stirring all manner of deep-lying impulses and automatisms4' ,all peoples have prohibitions of certain kinds1 and most have a firm belief that should these tabus be broken dire consequences will befall the offender4 ,occasionally the punishment is effected by the social executive1 through representatives of secret societies or by other means2 but usually it is left in the hands1 so to speak1 of the outraged spiritual powers1 and so strong is this belief that it drees its own weird4 ,for example1 ,father ,merolla 7#ed1 xvi4 #bch7 tells of a young ,congo negro who1 being on a journey1 lodged at a friend's house2 the latter got a wild hen for his breakfast1 and the young man asked if it were a wild hen4 ,his host replied #8,no4' ,then he fell on heartily1 and afterwards proceeded on his journey4 ,after four years these two met together again1 and his old friend asked him #8,if he would eat a wild hen1' to which he answered that it was tabooed to him4 #8,hereat the host began immediately to laugh1 inquiring of him1 8,what made him refuse it now1 when he had eaten one at his table about four years ago80 ,at the hearing of this the negro immediately fell a-trembling1 and suffered himself to be so far possessed with the effects of imagination that he died in less than twenty-four hours after4' ,armit 7#b1 #dei7 relates that an ,australian died of fright within a fortnight after he had discovered his sick wife had lain upon his blanket4 ,nowhere is the power of taboo greater than among the ,polynesians4 ,and examples of its potency in procuring its own fulfilment in the ,heroic ,age of ,ireland have already been given 7p4 #bi74 ,no wonder then that belief in the magical powers of sorcerers can cause the same effects4 ,messrs4 ,spencer and ,gillen 7#fd1 #ecg7 state that the ,australian natives believe that any bone1 stick1 spear1 etc41 which has been #8sung' is supposed to be endowed with what the natives call ,arungquiltha1 that is1 magical poisonous properties1 and any native who believes that he has been struck by1 say1 a charmed spear1 is almost sure to die1 whether the wound be slight or severe1 unless he be saved by the counter magic of a medicine-man4 ,he simply lies down1 refuses food1 and pines away4 ,actual instances are given of men with slight wounds dying in a few days from this belief4 ,there can be no doubt that magical practices can act by suggestion through fear and fascination upon human victims who are aware of their occurrence1 and it is probable that in most cases the victim is made aware of such practices as in the instance given on p4 #di4 ,also there is every reason to believe that all backward peoples1 including the sorcerers themselves1 believe in the power of magic4 ,casalis 7#aj1 #bge7 gives an instructive instance in point4 ,a chief of the ,basutos once held forth in his presence on the matter of sorcery3 he said1 #8,sorcery only exists in the mouths of those who speak of it4 ,it is no more in the power of man to kill his fellow by the mere effect of his will1 than it would be to raise him from the dead4 ,this is my opinion4 ,nevertheless1 you sorcerers who hear me speak1 use moderation4' ,probably more widely spread than is usually accepted is the belief of some backward peoples1 and therefore of their magicians1 in a spiritual force that accomplishes their desires2 such1 for example1 as the mana of the ,melanesians4 #8,the ,melanesian mind1' writes ,dr4 ,codrington 7#ab1 #aah71 #8is entirely possessed by the belief in a supernatural power or influence1 called almost universally mana4 ,this is what works to effect everything which is beyond the ordinary power of man1 outside the common processes of nature2 it is present in the atmosphere of life1 attaches itself to persons and to things1 and is manifested by results which can only be ascribed to its operation4 ,when one has got it he can use it and direct it1 but its force may break forth at some new point2 the presence of it is ascertained by proof4 ,a man comes by chance upon a stone which takes his fancy2 its shape is singular1 it is like something1 it is certainly not a common stone1 there must be mana in it4 ,so he argues with himself1 and he puts it to the proof2 he lays it at the root of a tree to the fruit of which it has a certain resemblance1 or he buries it in the ground when he plants a garden2 an abundant crop on the tree or in the garden shows that he is right1 the stone is mana1 has that power in it4 ,having that power1 it is a vehicle to convey mana to other stones4 ,in the same way certain forms of words1 generally in the form of a song1 have power for certain purposes2 a charm of words is called mana4 ,but this power1 though itself impersonal1 is always connected with some person who directs it2 all spirits have it1 ghosts generally1 some men4 ,if a stone is found to have a supernatural power it is because a spirit has associated itself with it4 ,a dead man's bone has with it mana1 because the ghost is with the bone2 a man may have so close a connection with a spirit or ghost that he has mana in himself also1 and can so direct it as to effect what he desires4 ,all conspicuous success is a proof that a man has mana2 his influence depends on the impression made on the people's mind that he has it4' ,if a man has been successful in fighting1 it is not through his own qualities1 but #8he has certainly got the mana of some deceased warrior to empower him1 conveyed in an amulet of a stone round his neck1 or a tuft of leaves in his belt1 in a tooth hung upon the finger of his bow hand1 or in the form of words with which he brings supernatural assistance to his side4' ,the ,omaha 7#ai7 believe that a man's own will can act directly on his fellows by singing certain songs2 this act is called wazhin-dhedhe1 that is #8directive energy1 to send'2 the ,omaha term #8signifies to send forth one's thought and will power toward another in order to supplement his strength1 and thereby affect his action1' or1 as we should term it1 telepathy4 ,by an appeal to ,wakanda 7that is #8immanent life manifest in all things1' or the #8hidden and mysterious power which brings to pass'71 in the rite of vision1 the man's powers could be supplemented by the co-operation of the elements and of animals4 ,the innate spirituality of the savage appears to be largely ignored by students1 who usually dub the magic worker as a conscious cheat and humbug1 whereas it seems to be more correct to regard him as dealing with material objects mainly as endowed with life 7,animism2 #ej1 #aga71 or as the vehicles of spiritual or supernatural power1 and by means of such objects or by the shafts of speech he can effectively project his will4 ,if then1 as ,mr4 ,marett points out 7#ea1 #aej71 the occult projectiveness of the magical act is naturally and almost inevitably interpreted as an exertion of will that somehow finds its way to another will and dominates it1 the spell or uttered #8must' will tend to embody the very life and soul of the affair4 ,nothing finds its way home to another's mind more sharply4 ,it is the very type of a spiritual projectile4 ,in many examples of magical procedure the magician appears to act directly upon nature1 and seeks to enforce the action of his will by the power of the spoken word or spell4 ,in other cases he obtains power from energy derived from something outside of himself2 for example1 the shaman of ,siberia may be possessed by a spirit1 or the magician may even be possessed by a god4 ,thus by insensible stages do we arrive at actions that may better be described as religious or theurgic than as magical4 ,numerous examples of transition stages are given by ,mr4 ,w4 ,w4 ,skeat 7#fc74 ,the god-inspired magician may become an actual deity1 for many royal magicians1 who are more especially rain-makers1 are regarded1 as ,dr4 ,frazer has recently pointed out1 as incarnate gods in ,africa and elsewhere 7#ba74 ,concurrently with ideas of personification and progressive deification the spell evolves into prayer4 ,on the other hand1 power may be obtained over deities by practices that are essentially magical1 as1 for example1 by uttering the ineffable name1 or by spells and incantations1 and these may at the same time be associated with prayer1 or the prayer itself may degenerate into a spell4 ,however it may be with human beings1 few culture-folk will admit that sorcerers can effect the ordinary phenomena of nature1 and in this respect1 at all events1 they should soon become discredited4 ,on one occasion in ,murray ,island1 ,torres ,straits1 a native showed me two stones in a recess on the foreshore which were pointed at by men holding certain leaves which were left there4 ,a #8big wind' would immediately arise which lasted until the plants were removed4 ,this zogo was employed only in the season of the ,south-east trade wind4 ,on my asking whether the ceremony was done in the ,north-west monsoon1 my informant said emphatically1 #8,can't do it in ,north-west4' ,that is1 the charm is performed only at that season of the year when the required result is possible--indeed1 when it is of normal occurrence 7#bh1 #fj2 #bi1 vi47 ,in this1 as in other cases1 ,i found that the impossible was never attempted4 ,a rain charm would not be made when there was no expectation of rain coming1 or a south-east wind be raised during the wrong season4 ,probably this is the experience of others elsewhere1 and thus it is not remarkable if the desired result frequently follows the performance of the charming4 ,a loophole is generally provided in case of failure4 ,either some irregularity or mistake occurred in the performance of the charm1 or another sorcerer was performing contrary magic which proved of greater potency4 ,,fetishism ,i4 ,,definition ,the word ,fetishism has been so misused of late that ethnologists are apt to view it askance and hesitate to employ it in religious classifications4 ,it has been stretched to such an extent in various directions that it has lost the definition and precision necessary for a scientific term4 ,starting from a humble origin1 referring in its native land 7,portugal7 to the charms and amulets worn #8for luck1' and to relics of saints1 #8fetish' grew to such amazing proportions when transplanted to ,west ,african soil1 that at last there was nothing connected with ,west ,african religion to which it was not applied4 ,de ,brosses introduced ,ftichisme as a general descriptive term 7#h71 supposing the word to be connected with chose fe1 fatum4 ,comte#a employed it to describe the universal religious tendency to which ,dr4 ,tylor has given the name of ,animism 7#ga1 chaps4 xi4-xvii474 ,bastholm claimed #8everything produced by nature or art1 which receives divine honour1 including the sun1 moon1 earth1 air1 fire1 water1 with rivers1 trees1 stones1 images and animals1 considered as objects of divine worship1 as ,fetishism2#b and ,lippert 7#df7 defines ,fetishism as #8a belief in the souls of the departed coming to dwell in any thing that is tangible or visible in heaven or earth4' ,although ,miss ,kingsley 7#ci1 #aci7 expresses regret that the word ,fetish #8is getting very loosely used in ,england1' she scarcely helps forward the work of distinction and arrangement when a few lines further on she announces #8,when ,i say ,fetish1 or ,ju ,ju1 ,i mean the religion of the natives of ,west ,africa4' ,subsequently she overstepped her own definition1 describing the secret societies as #8pure fetish' 7#da1 #aci71 although they #8are not essentially religious1' but #8are mainly judicial4' ,the ,rev4 ,r4 ,h4 ,nassau perpetuates this vague use of the word1 grouping under the name of ,fetishism all native customs even remotely connected1 as everything is in ,west ,africa1 with religious or magical beliefs1 until the ejaculation uttered when one sneezes or stumbles receives the sounding title1 #8fetish prayer' 7#ec1 #ig74 ,these #8lumpings' are all the more to be regretted since ,miss ,kingsley and the ,rev4 ,r4 ,h4 ,nassau are among the chief authorities on ,west ,african ,fetishism in its most characteristic forms1 and a clear definition of the use of the word1 with a rigid adherence to its proper meaning1 would have done great service in preventing many misconceptions4 ,the meaning of any word depends upon its definition1 and it may be defined in three ways3 #a4 etymologically2 #b4 historically2 #c4 dogmatically4 #a4 ,the word fetish is derived through the ,portuguese feitio from the ,latin facticius--facere to do4 ,this shows the original conception at the root of the word4 #b4 ,the historical definition shows the growth or evolution of the meaning of the word1 starting from its original conception4 ,dr4 ,tylor has pointed out how magic has appropriated to itself the derivatives of #8to do1' such as feitio in ,portuguese1 fattura in ,italian1 faiture in ,old ,french1 and many more1 thus claiming to be #8doing' par excellence 7#gj1 #ace74 ,this tendency is already noticeable even in classical times 7#8potens et factiosus1' possessed of power and influence1 ,auct4 ,her4 #b1 #bf1 #dj71 and is well marked in ,plautus1 who uses various derivatives of facere to mean #8powerful' or #8influential1' especially with reference to influence due to family connection or to riches 7factiones1 ,aul4 ,,ii4 i4 #de2 factiosus1 ib4 ,,ii4 ii4 #ej2 factio1 ,cist4 ,,ii4 i4 #ag1 etc474 ,from this sense of potent politically1 later ,latin developed the meaning of potent magically1 as seen in facturari1 to bewitch1 factura1 witchcraft1 from which latter is descended the ,old ,french faiture1 witchcraft1 and perhaps our slang word #8fake4' ,fetish as derived from the passive form facticius1 meaning made by art1 artificial1 was probably first applied to images1 idols or amulets made by hand1 and later included all objects possessing magical potency1 i4e4 bewitched or #8faked4'#c #c4 ,the dogmatic definition of a word is the meaning attached to it by individuals of authority4 ,fetishism is defined as #8the worship of inanimate objects1' the worship of stocks and stones1 #8the religious worship of material objects' 7#fa1 #fa71 #8tangible and inanimate objects worshipped for themselves alone' 7#ae1 #aif71 and a fetish is defined as #8differing from an idol in that it is worshipped in its own character1 not as the symbol1 image1 or occasional residence of a deity' 7,new ,english ,dictionary1 ,oxford1 ,clarendon ,press1 #aija74 ,the account of the native of ,fida given by ,bosman 7#ed1 xvi4 #dic7 is often quoted as the classic example of fetishism3-- #8,i once asked a negro with whom ,i could talk very freely 444 how they celebrated their divine worship1 and what number of gods they had2 he1 laughing1 answered that ,i had puzzled him2 and assured me that nobody in the whole country could give me an exact account of it4 8,for1 as for my own part1 ,i have a very large number of gods1 and doubt not but that others have as many40 8,for any of us being resolved to undertake anything of importance1 we first of all search out a god to prosper our designed undertaking2 and going out of doors with the design1 take the first creature that presents itself to our eyes1 whether dog1 cat1 or the most contemptible creature in the world for our god3 or perhaps instead of that1 any inanimate that falls in our way1 whether a stone1 a piece of wood1 or anything else of the same nature4 ,this new-chosen god is immediately presented with an offering1 which is accompanied by a solemn vow1 that if it pleaseth him to prosper our undertakings1 for the future we will always worship and esteem him as a god4 ,if our design prove successful1 we have discovered a new and assisting god1 which is daily presented with a fresh offering2 but if the contrary happen1 the new god is rejected as a useless tool1 and consequently returns to his primitive estate40 8,we make and break our gods daily1 and consequently are the masters and inventors of what we sacrifice to40' ,bosman goes on to say3-- #8,i was very well pleased to hear the negro talk in this manner concerning his country gods2 but1 having conversed with him for some time1 ,i observed that he ridiculed his own country gods1 for1 having lived amongst the ,french1 whose language he perfectly understood and spoke1 he had amongst them imbibed the principles of the ,christian religion1 and somewhat towards a just notion of the true ,god and how he is to be worshipped1 444 wherefore he no further concerned himself with the gods of the country than as engaged to it for quietness' sake1 or to make his friends easy4' ,a sceptic is scarcely likely to give a sympathetic report of a religion he has discarded1 and ,bosman's negro is no exception to the rule4 ,he describes the outward tangible aspect of fetishism1 but ignores its spiritual interpretation1 and the dogmatic definitions above follow in the same path of error4 ,fetishism and the fetish1 as thus defined1 do not exist1 except in #8incomplete observations'2 they certainly are nowhere to be found in ,west ,africa1 the typical land of fetishism4 #8,every native with whom ,i have conversed on the subject1' writes ,ellis1 #8has laughed at the possibility of it being supposed that he could worship or offer sacrifice to some such object as a stone1 which of itself it would be perfectly obvious to his senses was a stone only and nothing more' 7#ae1 #aib74 ,so the ,maori wakapakoko were only thought to possess virtue or peculiar sanctity from the presence of the god they represented when dressed up for worship2 at other times they were regarded only as bits of ordinary wood 7#fi1 #bab71 and ,brinton affirms that #8nowhere in the world did man ever worship a stick or a stone as such' 7#f1 #aca74 ,all cases of ,fetishism1 when examined1 show that the worship is paid to an intangible power or spirit incorporated in some visible form1 and that the fetish is merely the link between the worshipper and the object of his worship4 ,any definition therefore which takes no account of the spiritual force behind the material object is seen to be incomplete and superficial1 as it ignores the essential conception of the worship4 ,dr4 ,tylor enlarges the scope of the word1 classing ,fetishism as a subordinate department of ,animism1 and defining it as the doctrine of spirits embodied in1 or conveying influence through1 certain material objects4 ,he includes in it the worship of stocks and stones1 #8and thence it passes by an imperceptible gradation into idolatry' 7#ga1 ii4 #add74 ,it is these imperceptible gradations which blur all the outlines of the rigid systematist1 and make an exclusive classification impossible4 ,encouragement is found in the reflection that exclusive classifications are almost unknown to science1 and1 where met with1 are generally due to ignorance1 waiting for greater knowledge or further research to provide the intermediate links which everywhere blend class with class1 species with species4 ,but when the group is studied in its area of characterisation1 certain features stand prominently forward1 and by a study of these the essential characteristics of the whole class can be determined4 ,,ii4 ,,essential ,,characters ,,of ,,fetishism ,the characteristic features of fetishism1 and particularly of ,west ,african fetishism1 are as follows3-- ,the fetish may consist of any object whatsoever1 but the object chosen is generally either a wonderful ornament or curiosity1 a symbolic charm with sympathetic properties1 or a sign or token representing an ideal notion or being4 ,it is credited with mysterious power1 owing to its being1 temporarily or permanently1 the vessel or habitation1 vehicle for communication1 or instrument of some unseen power or spirit1 which is conceived to possess personality and will1 and ability to see1 hear1 understand1 and act4 ,it may act by the will or force of its own power or spirit1 or by force of a foreign power entering it or acting on it from without1 and the material object and the power or spirit may be dissociated4 ,it is worshipped1 prayed to1 sacrificed to1 talked with1 and petted or ill-treated with regard to its past or future behaviour4 ,in its most characteristic form a fetish must be consecrated by a priest4 #a4 ,a fetish may be any object whatsoever1 but there is always a reason for its choice4 ,the simplest reason is that it attracts attention 7#fa1 #fa7 7#ga1 ii4 #ade71 and anything that attracts attention at once acquires an exaggerated value1 and appeals to that natural instinct of human nature1 found also among some birds and animals1 the love for collecting4 #8,in the love of abnormal curiosities there shows itself a craving for the marvellous1 an endeavour to get free from the tedious sense of law and uniformity in nature' 7#ga1 ii4 #ade74 ,so the fetish consists of a queer-shaped stone1 a bright bead1 a stick1 parrots' feathers1 a root1 claw1 seed1 bone1 or any curious or conspicuous object4 ,in ,benin they take everything which seems extraordinary in nature for a god1 and make offerings to him1 and each is his own priest1 in order to worship his gods in what manner pleases him best 7#ed1 xvi4 #ecj74 ,or the object may have attracted attention by its behaviour4 ,a visitor to a fetish hut took up a stone about as big as a hen's egg1 and its owner told its history4 #8,he was once going out on important business1 but crossing the threshold he trod on this stone and hurt himself4 ,ha1 ha6 thought he1 art thou here8 ,so he took the stone1 and it helped him through his undertaking for days' 7#ga1 ii4 #aeh74 ,sometimes the object to be chosen is revealed to a man in a dream1 as among the natives of the ,gold ,coast1 where a dead relation will return to direct a man to go to a certain spot and there select a certain stone1 or piece of a tree1 which he is to bring home with him1 and guard and reverence as the habitation of a protecting deity 7#ae1 #ij74 ,this connects the fetish with the guardian spirits of the ,north ,american ,indians1 which appear to young men in dreams1 or visions1 after prayer and fasting4 ,the vision generally takes the form of some tangible object1 often an animal1 a portion of which is preserved by the man as his most precious possession1 and if not1 some concrete form is taken to represent the subject of the vision4 ,a guardian spirit differs1 however1 from a fetish1 in that it is a life-long possession1 some men are not privileged to obtain one1 and no man could possess more than one2 while any man could obtain a fetish1 and could discard one and adopt another if it proved to be unavailing4 #b4 ,it consists of a symbolic charm with sympathetic properties4 #8,there is a relation between the selected substances and the object to be obtained3 to give the possessor bravery or strength1 some part of a leopard or an elephant2 to give cunning1 some part of a gazelle2 to give wisdom1 some part of a human brain2 to give courage1 some part of a heart2 to give influence1 some part of an eye1' etc4 etc4 #8,these substances are supposed to lure some spirit 7being in some way pleasing to it7 which thenceforward is satisfied to reside in them and to aid the possessor in the accomplishment of some specific wish' 7#ec1 #hb74 ,for convenience of carriage these substances are put into snail-shells1 nut-shells1 or the small horns of gazelles1 or of goats1 and the whole then forms the fetish4 ,bosman describes the way in which a fetish1 consisting of a pipe filled with various substances1 was generally made on the ,guinea ,coast in #agje4 #8,they have a great wooden pipe filled with earth1 oil1 blood1 bones of dead men and beasts1 feathers1 hair1 and to be short1 all sorts of excrementitious and filthy trash1 which they do not endeavour to mould into any shape1 but lay it in a confused heap in the pipe' 7#ed1 xvi4 #cih74 #8,human eyeballs1 particularly of white men1 are a great charm4 ,this1 ,i fancy1 is to secure the man 8that lives in your eyes0 for the service of the village' 7#dj1 #cje74 ,sometimes there is a tangible connection between the object chosen for the fetish and the spirit occupying it4 ,thus among the ,gold ,coast natives the object which is entered by the subordinate spirit of ,sasabonsum must be taken from the habitat of a ,sasabonsum1 from a place1 that is1 which is marked with red earth1 where the red earth marks the blood of the victim of a ,sasabonsum 7#ae1 #aji74 #c4 ,it may consist of a sign or token representing an ideal notion or being1 and here it is difficult to draw any distinction between fetishism and idolatry1 #8for a small line and a few streaks of colour may change a fetish into an idol' 7#fa1 #gg74 ,certainly the lower forms of idolatry present the aspect of fetishism1 but the true fetish is not shaped to resemble the spirit it represents1 and the true idol is only the symbol1 not the vessel1 vehicle1 or instrument of deity4 ,at the same time1 an image may be worshipped as a fetish1 and regarded as a material body provided for a spirit2 or a fetish1 being regarded merely as the symbol or representative of a spirit1 seems to develop the earliest form of idolatry 7#ga1 ii4 #afi74 ,the distinction lies in the attitude of mind in which the objects are worshipped1 and no objective differentiation is possible1 for the object will be a fetish for one worshipper and a pure symbol of a spirit to another4 ,stone worship is often pure fetishism1 the stone being regarded as the tangible sign or token of a spirit or power to which worship is addressed4 ,but it advances beyond the limits of fetishism if a general spirit1 or a god of a community1 while worshipped in the form of a stone1 is also believed to animate other objects4 ,the animating force of a fetish must be individual1 and cannot animate more than one object at a time4 ,when the spirits of the suhman charms 7#ae1 #ii7 are considered to be individual spirits dependent upon ,sasabonsum they are fetishes2 if the spirit of ,sasabonsum were supposed to animate all the suhman charms they could not properly be called fetishes4 #d4 ,a fetish is credited with mysterious powers owing to its being the habitation1 temporary or permanent1 of a spiritual being4 ,this sounds like a definition of the principle of animism1 and so it may be1 for fetishism is animism1 seen1 as it were1 from the other end and seen in detail4 ,animism sees all things animated by spirits2 fetishism sees a spirit incorporated in an individual object4 ,but there is this distinction1 that the spirit which is believed to occupy the fetish is a different conception from the spirit of the animistic theory2 it is not the soul or vital power belonging to the object1 and inherent in it1 from which the virtue is derived1 but a spirit or power attracted to and incorporated in it1 while separable from it4 ,the spirit of the fetish is also distinct from a god1 as it can animate one object only1 while a god can manifest his power in various forms4 ,thus in ,bosman's account of the ,benin fetish quoted above1 he talks of #8the pipe where the idol is lodged1' that is the material habitation into which the spirit has been lured by some means of attraction4 ,miss ,kingsley1 describing a fetish or juju1 says #8it is not a doll or toy1 and has far more affinity to the image of a saint1 inasmuch as it is not venerated for itself1 or treasured because of its prettiness1 but only because it is the residence1 or the occasional haunt1 of a spirit' 7#dj1 #bhg74 ,the material objects which form the tutelary deities or ,bohsm of the natives of the ,gold ,coast are not symbols of gods which usually reside elsewhere2 each is the actual receptacle or ordinary abiding-place of an indwelling god4 ,one may be a wooden figure1 another a stone1 a third a covered calabash or an earthen pot1 containing a mixture of blood and earth 7#ae1 #hj74 ,the best example of this class is provided by the suhman4 ,the man who wants a suhman takes some objects1 it may be a rudely cut wooden image1 or a stone1 a root of a plant1 or some red earth placed in a pan1 and then he calls on a spirit of ,sasabonsum 7#8a genus of deities1 every member of which possesses identical characteristics'7 to enter the object prepared1 promising it offerings and worship4 ,if a spirit consents to take up its residence in the object a low hissing sound is heard1 and the suhman is complete4 ,it receives a small portion of the daily food of its owner1 and is treated with reverence1 and mainly used to bring evil on some one else 7#ae1 #ajj-aja74 #e4 ,sometimes the fetish is merely the vehicle or means by which the spirit communicates with his worshippers1 and only acquires a temporary personality when thus inspired4 ,this is the character of the ,new ,zealand fetishes1 wakapakoko1 or images4 #8,a small image was used about #ah inches long1 resembling a peg1 with a carved head4 ,the priest first bandaged a fillet of red parrot feathers under the god's chin1 which was called his pahau or beard2 when this was done it was taken possession of by the atua1 whose spirit entered it2 the priest then either held it in the hand and vibrated it in the air1 whilst the powerful karakia 7charm1 prayer7 was repeated1 or he tied a piece of string1 formed of the centre of a flax leaf1 round the neck of the image and stuck it in the ground3 he sat at a little distance from it1 holding the string in his hand1 and gave the god a jerk to arrest his attention' 7#fi1 #ahb74 ,these ,maori fetishes #8were only thought to possess virtue or peculiar sanctity from the presence of the god they represent when dressed up1 at other times they were regarded as bits of ordinary wood' 7#fi1 #bab74 ,the use of the words #8image' and #8god' seem to place this ceremony on a higher plane than fetishism1 but the #8god' is generally the spirit of an ancestor1 and the #8image' is less a portrait of a worshipped deity than an expression of the ,maori genius for wood-carving4 #f4 ,while the conception of the fetish as the vehicle of communication between spirit and worshipper raises fetishism to a higher plane in religious evolution1 the conception of the fetish as an instrument by which the spirit acts lowers it to a stage which is not necessarily religious at all1 to a stage where the fetish is often regarded merely in the light of a charm or an amulet4 ,this is the lowest and the commonest form of fetishism2 it may practically be said to be universal4 ,bosnian relates that the word ,fetiche is chiefly used in a religious sense1 or at least is derived from thence1 but #8all things made in honour of these false gods1 never so mean1 are called ,fetiche4' ,these material charms are so common that by the universality of their use1 and the prominence given to them everywhere1 in houses and on the person1 they almost monopolise the religious thought of the ,bantu negro1 subordinating other acknowledged points of his theology1 dominating his almost entire religious interest1 and giving the departmental word #8fetich' such overwhelming regard that it has furnished the name distinctive of the native ,african religious system 7#ec1 #hj74 #8,the new-born infant has a health-knot tied about his neck1 wrists1 or loins1 and down to the day of oldest age every one keeps on multiplying or renewing or altering these life talismans' 7#ec1 #he74 ,it is interesting to find this form of fetish charm described by ,bosman at the beginning of the eighteenth century4 #8,the child is no sooner born than the priest 7here called ,fetichee or ,confoe7 is sent for1 who binds a parcel of ropes and coral and other trash about the head1 body1 arms1 and legs of the infant2 after which he exorcises1 according to their accustomed manner1 by which they believe it is armed against all sickness and ill accidents1 and doubtless this is as effectual as if done by the ,pope himself' 7#ed1 xvi4 #chh74 ,father ,merolla1 a still earlier traveller1 mentions these charms from the ,congo district 7#afhb74 #8,the fourth abuse is that whilst their children are young these people bind them about with certain superstitious cords made by the wizards1 who likewise teach them to utter a kind of spell while they are binding them4 ,they also at the same time hang about them bones and teeth of divers animals1 being preservatives1 as they say1 against the power of any disease4 ,likewise there are some mothers so foolish that they will hang ,agnus ,deis1 medals1 and relicks to the aforesaid cords' 7#ed1 xvi4 #bcg74 #8,to remedy these disorders1 we have thought proper to issue forth the following ordinances3 ,that all mothers should make the cords they bound their infants with of palm leaves that had been consecrated on ,palm ,sunday2 moreover guard them well with other such relicks as we are accustomed to make use of at the time of baptism' 7#ed1 xvi4 #bci74 ,these fetish charms may be worshipped and regarded as anthropopathic1 when they are true fetishes1 or they may be merely #8lucky' with no religious regard or spiritual interpretation1 or they may be anything between the two extremes4 #g4 ,just as the human body and soul form one individual1 so the material object and its occupying spirit or power form one individual1 more vague perhaps1 but still with many attributes distinctively human4 ,it possesses personality and will1 it has also many human characters4 ,it possesses most of the human passions1 anger1 revenge1 also generosity and gratitude2 it is within reach of influence and may be benevolent1 hence to be deprecated and placated1 and its aid enlisted 7#ec1 #fb74 ,the objects used as fetishes by the ,ainu1 sticks1 skulls of animals1 claws1 paws1 mistletoe1 stones1 etc41 are all looked upon as animate1 with a distinct life of their own1 with power to protect their worshippers in time of danger1 heal them when sick1 and bless them with general prosperity 7#d1 #cge-f74 ,in this characteristic1 in the possession of personality and will1 in its material and spiritual duality1 a fetish differs from a charm or an amulet as from an idol2 it is always #8anthropopathic' 7#fa1 #fa74 #h4 ,the fetish may act by will or force of its own proper spirit1 or by force of a foreign spirit1 entering or acting on it from without4 #8,beyond the regularly recognised habitats of the spirits1 that may be called natural to them1 any other location may be acquired by them temporarily1 for longer or shorter periods' 7#ec1 #fb74 ,when the fetish acts by force of its own proper spirit1 it is something more than mere ,animism 7v4 above1 p4 #gg74 ,it does not become a fetish by applying the general belief in souls to a special object1 but by a process which has been divided by ,schultze into four stages 7#fb1 #bae-bbc73-- #a4 ,the value which an uncultured man attributes to any object is often exaggerated1 especially if the object is in any way conspicuous1 unusual1 or mysterious4 #b4 ,he attributes to it an anthropopathic nature1 believing that all natural objects are like man1 with human characteristics4 #c4 ,by the causal connection of ideas he associates the object with auspicious or inauspicious events1 which he believes it to influence4 #d4 ,a belief in its power leads him to reverence it1 and to attempt to conciliate and propitiate the power by worship4 ,as an example1 the anchor cast up on the beach at the mouth of the river ,keissi 7#de7 may be cited3-- #a4 ,the anchor was an unusual object1 and was therefore credited with an exaggerated value and regarded with great interest4 #b4 ,it was believed to possess a life of its own1 a soul or spirit1 somewhat analogous to man's4 #c4 ,a ,kaffir broke off a piece of the anchor1 and he soon afterwards died4 ,the two events were associated with one another1 and the breaking of the anchor was believed to have caused the death4 #d4 ,the power of the anchor-spirit was thus established1 and the natives worshipped it in fear and hope4 ,thus the fetish was evolved4 ,but more commonly a spirit is attracted to the object from without1 as in the case of the suhman of the ,gold ,coast1 where the spirit of the ,sasabonsum is invited into the stone or other object prepared for it1 or as in the most usual type of ,west ,african fetish1 where the wandering spirit becomes localised in an object by means of the ceremonies and conjurings of the ,uganga or magic doctor 7#ec1 #ha74 ,the distinction between the different powers animating the fetish are clearly distinguishable on the ,gold ,coast 7#af1 #bge74 ,the ,tshi believe that everything in nature is animated2 that everything not made with hands has an indwelling spirit1 possessing powers beneficial or prejudicial to man1 according to whether it is propitiated or neglected2 so the more dangerous spirits1 those of rivers1 mountains1 rocks1 and shoals are worshipped4 ,later on an image is made of the nature-god1 from material from his habitat1 and it is brought to a place more convenient for the worshippers1 and forms their tutelary deity4 ,gradually his origin is forgotten1 and the nature-god becomes a fetish4 ,but besides these #8nature-gods' there are #8ghost-gods4' ,the fetish may be animated by a #8ghost-god1' for the power of dead men lives on in their ghosts2 sacrifices are made to them1 and ghost-gods also develop into tutelary deities4 ,perhaps ancestor-worship and ,fetishism may be more intimately related than is generally acknowledged 7#af1 #bhj74 ,the ,melanesians believe that the souls of the dead act through bones2 while the independent spirits choose stones as their mediums 7#f1 #aca74 #i4 ,in the popular view of ,fetishism the material object was worshipped in its own character1 but one of the fundamental conceptions of the ,west ,african fetish is that the spirit and the material object can be dissociated1 and that1 although the spirit is temporarily incorporated in the fetish1 yet the two are no more inseparable than man's soul and body4 ,the conception of the duality of everything lies at the root of all the ,west ,african beliefs4 #8,everything that he knows by means of his senses he regards as a two-fold entity--part spirit1 part not spirit1 or1 as we should say1 matter2 the connection of a certain spirit with a certain mass of matter1 he holds1 is not permanent4 ,he will point out to you a lightning-struck tree1 and tell you its spirit has been broken2 he will tell you1 when the cooking-pot has been broken1 that it has lost its spirit2 if his weapon fails1 it is because some one has stolen1 or made its spirit sick by witchcraft4 ,in every action of his life he shows you how much he lives with a great powerful spirit world around him' 7#ci1 #ada74 ,when the spirit is #8dead' the fetish has no further value1 #8the little thing you kept the spirit in is no more use now1 and only fit to sell to a white man as 8a big curio06' 7#dj1 #cjd-e74 ,but occasionally sanctity still clings to the former dwelling of the spirit1 and it is used as a charm1 though no longer worshipped as a fetish4 ,the ,mirrone1 a tree worshipped in the ,congo region1 was the tutelar god of the dwelling1 and the owners placed calabashes full of palm-tree wine at the foot of the tree for the spirit to drink1 #8nor do they dare to tread upon its leaves any more than we would on the holy cross4' ,but if it were damaged in any way1 they no longer worshipped it1 but they stripped off the bark or rind1 which was made into petticoats for the women1 to act as protecting charms 7#ed1 xvi4 #bcf74 ,owing to the possibility of the spirit leaving the fetish1 it has to be tested1 to see whether it really contains an indwelling spirit or no1 and the natives of the ,gold ,coast put their ,bohsum in the fire as a probation4 ,if the fire injures it in the very least degree1 it is not a true ,bohsum1 there is no indwelling spirit 7#ae1 #ib74 ,sometimes the spirit is forcibly ejected from his dwelling-place for a particular purpose4 ,soon after ,sir ,richard ,burton had arrived at ,dahom1 #8a fetish youth made his appearance in the evening1 knelt down before the domestic altar1 broke some of the images1 and went away declaring that he had called out the fetishes1 and that ,i might after the evocatio deorum do my worst' 7#i1 i4 #bii74 #aj4 ,the fetish is worshipped1 prayed to1 sacrificed to1 and talked with1 as a sentient and willing personification of the spirit or power4 ,examples of sacrifices and prayers and worship offered to the fetishes are found in all parts1 and many instances have already been quoted4 ,offerings of food and drink are placed before them daily1 and sometimes a cock is sacrificed2 occasionally1 if the worshippers are rich1 a sheep is killed1 #8which they offer up to the gods in words alone1 for they immediately fall upon it and tear it to pieces with their fingers' 7#ed1 xvi4 #djj74 ,the personal interest of the fetishes in the affairs of their worshippers is seen in the ceremonies connected with the death and burial of the ,fiote4 #8,when all are assembled1 the elder addresses the two family fetishes held by two of the family4 ,pointing and shaking his hand at them1 he tells them how the deceased died1 and all the family has done to settle the matter2 he tells them how they have allowed the father to be taken1 and prays them to protect the rest of the family2 and when he has finished his address the two who hold the fetishes pick up a little earth and throw it on the heads of the fetishes1 then1 lifting them up1 rub their heads in the earth in front of them' 7#ac1 #ace74 #aa4 ,the fetish is petted or ill-treated with regard to its past or future behaviour4 ,the spirit is invited to enter the suhman charm prepared for it by promises of offerings and food 7#af1 #ajj71 and special offerings are made before embarking on any great enterprise4 ,but when conciliation fails1 the owner sometimes has resort to force1 though ,colonel ,ellis states that in all his experience of the natives of the ,gold ,coast he has never seen or heard of any coercion of a fetish by the natives1 and that the idea of coercion is entirely foreign to their minds 7#ae1 #aid74 ,the ,kafirs appear to be harsher in their methods4 #8,the ,caffres play at a game of chance before their idols1 and1 should chance be against them1 kick and box their idols2 but if1 after this correction1 on pursuing their experiments they should continue unsuccessful1 they burn the hands and feet of them in the fire2 should ill fortune still attend them1 they cast the idols on the ground1 tread them under foot1 dash them about with such force as to break them to pieces4 ,some1 indeed1 who show greater veneration for the images1 content themselves with fettering and binding them until they have obtained their end2 but should this not take place as early as their impatience looks for1 they fasten them to a cord and gradually let them down into the water1 even to the bottom1 thus trusting to force them to be propitious2 if after this good fortune should not follow1 the idols are then withdrawn from the water1 the patience of even the milder ,caffres becomes exhausted1 and the images are subjected to the grossest indignations' 7#ed1 xvi4 #fif74 ,the negro in ,guinea beats his fetish if his wishes are frustrated1 and hides it in his waist-cloth when he is about to do something of which he is ashamed 7#ch1 #ia74 ,,iii4 ,,fetishism ,,as ,a ,,form ,,of ,,religious ,,worship ,fetishism is a stage of religious development associated with a low grade of consciousness and of civilisation1 and it forms a basis from which many other modes of religious thought have developed1 so that it is difficult to point out where fetishism ends and nature-worship1 ancestor-worship1 totemism1 polytheism1 and idolatry begin1 or to distinguish between a fetish1 an idol1 and a deity4 ,it includes conceptions which are purely magical1 coercion of the supernatural by means of natural objects2 and it also includes conceptions which persist into higher forms of religion1 such as the worship of the symbol of an unseen power4 ,it is an early product of the primitive religious instinct of humanity1 developing at a low grade of culture among a people of a highly imaginative temperament4 ,the fundamental religious feeling which is everywhere part of the mental equipment of man has been called by ,marett supernaturalism1 and is perhaps best indicated in ,english by the term awe1 in which word are implicated fear1 wonder1 admiration1 interest1 respect1 even love1 perhaps4 ,the object of this religious #8sense1' or1 as many would call it1 #8instinct1' is the supernatural4 ,the recognition of the supernatural1 the fundamental religious feeling of awe1 develops in two ways4 #8,there arises in the region of human thought a powerful impulse to objectify1 and even personify1 the mysterious or #8supernatural' something felt2 and in the region of will a corresponding impulse to render it innocuous1 or1 better still1 propitious1 by force of constraint1 communion1 or conciliation' 7#ej1 #afh74 ,so man personifies the power which he cannot understand1 calling it by names which we translate as spirit or god1 and he worships it1 propitiating and conciliating it by offerings and sacrifice1 and entering into communion with it by prayer4 ,thus are produced the two fundamental factors of religion1 the belief in some mysterious power1 and the desire to enter into communication with the power by means of worship4 ,the worship of different groups of peoples expresses itself in different ways1 reflecting the mental type of the worshippers1 their civilisation1 their culture1 their character and temperament4 ,the cold1 practical1 phlegmatic ,northerners worship within bare walls1 while the fervour of the imaginative ,south demands expression in an elaborate ritual1 with richness of decoration1 warmth of colour1 dim lights and soft music4 ,the extraordinarily vivid imagination and the childlike capacity for #8make-believe' of the negro1 load him further still2 the lively fancy of the ,west ,african demands a visible object to which worship may be directed4 ,he wishes really and sensibly to behold and even to possess his god1 so he incorporates him in a tangible object1 and satisfies his religious ardour by directing his worship to that object4 ,thus fetishism and the fetish are evolved4 ,,footnotes #a ,philosophie ,positive4 #b ,historische ,nachrichten zur ,kenntniss der ,menschen4 #c ,for the references to the suggestive use of the word by ,plautus1 ,i am indebted to ,miss ,rachel ,white of ,newnham ,college4 ,,bibliography #a4 ,,allen1 ,j4 ,modern ,judaism4 ,london3 ,hamilton1 #ahaf4 #b4 ,,armit1 ,w4 ,e4 #8,customs of the ,australian ,aborigines4' ,journ4 ,anth4 ,inst41 ix4 ,london1 #ahhj4 #c4 ,,arnot1 ,,fred4 ,s4 ,garenganze1 or ,seven ,years' ,pioneer ,mission ,work in ,central ,africa4 ,london3 ,hawkins1 #ahhi4 #d4 ,,batchelor1 ,j4 ,the ,ainu and their ,folk-,lore4 ,london3 ,religious ,tract ,society1 #aija4 #e4 ,,bogoras1 ,w4 #8,the ,chuckchee4' ,the ,jessup ,north ,pacific ,expedition1 vii4 7#a7 ,leiden3 ,brill2 ,new ,york3 ,stachert1 #aijd4 #f4 ,,brinton1 ,d4 ,g4 ,the ,religions of ,primitive ,peoples4 ,new ,york3 ,putnams1 #ahig4 #g4 ---- ,the ,myths of the ,new ,world2 a ,treatise on the ,symbolism and ,mythology of the ,red ,race of ,america 7#crd ,ed47 ,philadelphia3 ,m',kay1 #ahif4 #h4 ,,brosses1 ,,ch4 ,,de4 ,du culte des dieux ftiches4 ,paris3 #agfj4 #i4 ,,burton1 ,r4 ,f4 ,mission to ,gelele1 ,king of ,dahom4 ,london3 ,tinsley ,bros41 #ahfd4 #aj4 ,,casalis1 ,e4 ,the ,basutos1 or ,twenty-three ,years in ,south ,africa4 ,london3 ,nisbet ,co41 #ahfa4 #aa4 ,,clodd1 ,e4 ,tom ,tit ,tot2 an ,essay on ,savage ,philosophy in ,folktale4 ,london3 ,duckworth1 #ahih4 #ab4 ,,codrington1 ,r4 ,h4 ,the ,melanesians3 ,studies in their ,anthropology and ,folk-,lore4 ,oxford3 ,clarendon ,press1 #ahia4 #ac4 ,,dennett1 ,r4 ,e4 #8,death and ,burial of the ,fiote4' ,folk-,lore1 viii4 #ahig4 #ad4 ,,dobrizhoffer1 ,m4 ,an ,account of the ,abipones1 an ,equestrian ,people of ,paraguay4 ,london3 ,murray1 #ahbb4 #ae4 ,,ellis1 ,a4 ,b4 ,the ,tshi-speaking ,peoples of the ,gold ,coast of ,west ,africa4 ,london3 ,chapman ,hall1 #ahhg4 #af4 ---- ,the ,yoruba-speaking ,peoples of the ,slave ,coast of ,west ,africa4 ,london3 ,chapman ,hall1 #ahid4 #ag4 ,,ellis1 ,w4 ,polynesian ,researches4 ,london3 ,fisher1 ,son ,jackson 7#bnd ,ed471 #ahca4 #ah4 ,,elworthy1 ,f4 ,t4 ,the ,evil ,eye4 ,london3 ,murray1 #ahie4 #ai4 ,,fletcher1 ,,alice ,c4 #8,the ,import of the ,totem4' ,report ,am4 ,assoc4 ,advanc4 ,sci4 7,detroit ,meeting1 #ahig72 also #8,notes1' etc4 7,buffalo ,meeting1 #ahif74 #bj4 ,,frazer1 ,j4 ,g4 ,the ,golden ,bough2 a ,study in ,magic and ,religion4 7#bnd ,ed47 ,london3 ,macmillan ,co41 #aijj4 #ba4 ---- ,lectures on the ,early ,history of the ,kingship4 ,london3 ,macmillan ,co41 #aije4 #bb4 ,,friedel1 ,e4 #8,brandenburgia'2 ,monatsblatt der ,gesellschaft fr ,heimatkunde der ,provinz ,brandenburg zu ,berlin1 xii4 #aijd4 #bc4 ,,garner1 ,r4 ,o4 #8,superstitions of the ,west ,african ,tribes4' ,austral4 ,ass4 ,rep4 #ahie4 #bd4 ,,gaster1 ,m4 #8,two ,thousand ,years of a ,charm against the ,child-,stealing ,witch4' ,folk-,lore1 xi4 #aijj4 #be4 ,,gregory1 ,,augusta1 ,lady4 ,gods and ,fighting ,men4 ,london3 ,murray1 #aijd4 #bf4 ,,gunn1 ,,jeannie4 ,the ,little ,black ,princess2 a ,true ,tale of ,life in the ,never-,never ,land4 ,london3 ,moring1 #aije4 #bg4 ,,haddon1 ,a4 ,c4 ,the ,study of ,man4 ,london3 ,murray1 #ahih4 #bh4 ,,haddon1 ,a4,c4 ,head ,hunters2 ,black1 ,white1 and ,brown4 ,london3 ,methuen1 #aija4 #bi4 ---- ,exports of the ,cambridge ,anthropological ,expedition to ,torres ,straits4 ,cambridge ,university ,press1 #aijd4 #cj4 ,,hartland1 ,e4 ,s4 ,the ,legend of ,perseus2 a ,study of ,tradition in ,story1 ,custom1 and ,belief4 ,london3 ,nutt1 #ahid-f4 #ca4 ,,hays1 ,h4 ,m4 #8,hypnotism1 its ,history1 ,nature1 and ,use4' ,pop4 ,sci4 ,monthly1 lxvii4 ,new ,york1 #aije4 #cb4 ,,hirn1 ,y4 ,the ,origins of ,art2 a ,psychological and ,sociological ,inquiry4 ,london3 ,macmillan ,co41 #aijj4 #cc4 ,,holmes1 ,j4 #8,notes on the ,religious ,ideas of the ,elema ,tribe of the ,papuan ,gulf4' ,journ4 ,anth4 ,inst41 xxxii4 #aijb4 #cd4 ,,howitt1 ,a4 ,w4 #8,on ,australian ,medicine ,men4' ,journ4 ,anth4 ,inst41 xvi4 ,london1 #ahhf4 #ce4 ---- ,the ,native ,tribes of ,south-,east ,australia4 ,london3 ,macmillan1 #aijd4 #cf4 ,,jevons1 ,f4 ,b4 ,an ,introduction to the ,history of ,religion4 7#bnd ,ed47 ,london3 ,methuen ,co41 #aijb4 #cg4 ,,joyce1 ,p4 ,w4 ,a ,social ,history of ,ancient ,ireland4 ,london3 ,longmans1 ,green ,co41 #aijc4 #ch4 ,,kidd1 ,d4 ,the ,essential ,kafir4 ,london3 ,black1 #aijd4 #ci4 ,,kingsley1 ,m4 ,h4 #8,the ,fetish ,view of the ,human ,soul4' ,folk-,lore1 viii4 #ahig4 #dj4 ---- ,travels in ,west ,africa4 ,london3 ,macmillan1 #ahih4 #da4 ---- ,west ,african ,studies4 ,london3 ,macmillan1 #ahii4 #db4 ,,lane1 ,e4 ,w4 ,manners and ,customs of the ,modern ,egyptians4 ,paisley and ,london3 ,a4 ,gardner1 #ahie4 #dc4 ,,leland1 ,c4 ,g4 ,etruscan ,roman ,remains in ,popular ,tradition4 ,london3 ,fisher ,unwin1 #ahib4 #dd4 ,,letourneau1 ,c4 ,la ,sociologie4 ,paris3 ,reinwald1 #ahhj4 #de4 ,,lichtenstein1 ,h4 ,travels in ,southern ,africa4 ,london3 ,colburn1 #ahab4 #df4 ,,lippert1 ,j4 ,die ,religionen der ,europischen ,culturvlker4 ,berlin1 #ahha4 #dg4 ,lupton's #ajjj ,notable ,things4 #afab4 #dh4 ,,macdonald1 ,s4 #8,old ,world ,survivals in ,ross-shire4' ,folk-,lore1 xiv4 #aijc4 #di4 ,,maclagan1 ,r4 ,c4 #8,notes on ,folk-lore ,objects collected in ,argyleshire4' ,folk-,lore1 vi4 #ahie4 #ej4 ,,marett1 ,r4 ,r4 #8,pre-animistic ,religion4' ,folk-,lore1 xi4 #aijj4 #ea4 ---- #8,from ,spell to ,prayer4' ,folk-,lore1 xv4 #aijd4 #eb4 ,,max ,m,,ller1 ,f4 ,natural ,religion4 ,london3 ,longmans1 #ahib4 #ec4 ,,nassau1 ,r4 ,h4 ,fetichism in ,west ,africa4 ,london3 ,duckworth1 #aijd4 #ed4 ,,pinkerton1 ,j4 ,a ,general ,collection of the ,best and ,most ,interesting ,voyages and ,travels in all ,parts of the ,world4 ,london3 ,longmans1 #ahad4 #ee4 ,,podmore1 ,f4 ,apparitions and ,thought-,transference4 ,london3 ,w4 ,scott1 #ahid4 #ef4 ,,owen1 ,,mary ,a4 ,folk-lore of the ,musquakie ,indians of ,north ,america4 ,london3 ,nutt1 #aijd4 #eg4 ---- ,old ,rabbit the ,voodoo and other ,sorcerers4 ,london3 ,t4 ,fisher ,unwin1 #ahic4 #eh4 ,,rh,s1 ,j4 #8,welsh ,fairies4' ,nineteenth ,century1 ,oct4 #ahia4 #ei4 ,,roth1 ,h4 ,,ling4 #8,on the ,significance of ,couvade4' ,journ4 ,anth4 ,inst41 xxii4 #ahic4 #fj4 ---- ,the ,natives of ,sarawak and ,british ,north ,borneo4 ,london3 ,truelove ,hanson1 #ahif4 #fa4 ,,saussaye1 ,p4 ,d4 ,c4 ,,de ,,la4 ,manual of the ,science of ,religion4 ,london3 ,longmans1 #ahia4 #fb4 ,,schultze1 ,f4 ,psychologie der ,naturvlker4 ,leipzig3 ,veit1 #aijj4 #fc4 ,,skeat1 ,w4 ,w4 ,malay ,magic4 ,london3 ,macmillan1 #aijj4 #fd4 ,,spencer1 ,b41 and ,,gillen1 ,f4 ,j4 ,the ,native ,tribes of ,central ,australia4 ,london3 ,macmillan1 #ahii4 #fe4 ,,st4 ,,john1 ,s4 ,life in the ,forests of the ,far ,east4 ,london3 ,smith1 ,elder ,co41 #ahfb4 #ff4 ,,stokes1 ,,whitley4 #8,the ,destruction of ,d ,derga's ,hostel4' ,revue ,celtique4 #fg4 ,,super1 ,c4 ,w4 #8,physicians and ,philosophers4' ,pop4 ,science ,monthly1 lxvii4 ,new ,york1 #aije4 #fh4 ,,swettenham1 ,f4 ,a4 ,malay ,sketches4 ,london3 ,lane1 #ahie4 #fi4 ,,taylor1 ,r4 ,te ,ika a ,maui4 ,london3 ,macintosh1 #ahgj4 #gj4 ,,tylor1 ,e4 ,b4 ,researches into the ,early ,history of ,mankind and the ,development of ,civilisation4 7#crd ,ed47 ,london3 ,murray1 #ahgh4 #ga4 ---- ,primitive ,culture4 7#bnd ,ed47 ,london3 ,murray1 #ahgc4 #gb4 ,,westermarck1 ,e4 #8,the ,magic ,origin of ,moorish ,designs4' ,journ4 ,anth4 ,inst41 xxxiv4 #aijd4 ,printed by ,t4 and ,a4 ,,constable1 ,printers to ,his ,majesty at the ,edinburgh ,university ,press