The Belief in Immortality and the Worship of the Dead
Chapter 79 : [Sidenote: Black magic working without any personal relic of the victim.The ghost-shoot

[Sidenote: Black magic working without any personal relic of the victim.

The ghost-shooter.]

Unfortunately, however, an adept in the black art can work his fell purpose even without any personal relic of his victim. In the Banks'

Islands, for example, he need only procure a bit of human bone or a fragment of some lethal weapon, it may be a splinter of a club or a chip of an arrow, which has killed somebody. This he wraps up in the proper leaves, recites over it the appropriate charm, and plants it secretly in the path along which his intended victim is expected to pa.s.s. The ghost of the man who owned the bone in his life or perished by the club or the arrow, is now lurking like a lion in the path; and if the poor fellow strolls along it thinking no evil, the ghost will spring at him and strike him with disease. The charm is perfectly efficient if the man does come along the path, but clearly it misses fire if he does not. To remedy this defect in the apparatus a sorcerer sometimes has recourse to a portable instrument, a sort of pocket pistol, which in the Banks'

Islands is known as a ghost-shooter. It is a bamboo tube, loaded not with powder and shot, but with a dead man's bone and other magical ingredients, over which the necessary spell has been crooned. Armed with this deadly weapon the sorcerer has only to step up to his unsuspecting enemy, whip out the pocket pistol, uncork the muzzle by removing his thumb from the orifice, and present it at the victim; the fatal discharge follows in an instant and the man drops to the ground. The ghost in the pistol has done his work. Sometimes, however, an accident happens. The marksman misses his victim and hits somebody else. This occurred, for example, not very many years ago in the island of Mota. A man named Isvitag was waiting with his ghost-shooter to pop at his enemy, but in his nervous excitement he let fly too soon, just as a woman with a child on her hip stepped across the path. The shot, or rather the ghost, hit the child point-blank, and it was his sister's child, his own next of kin! You may imagine the distress of the affectionate uncle at this deplorable miscarriage. To prevent inflammation of the wound he, with great presence of mind, plunged his pocket pistol in water, and this timely remedy proved so efficacious that the child took no hurt.[622]

[Sidenote: Prophecy inspired by ghosts.]

Another department of Melanesian life in which ghosts figure very prominently is prophecy. The knowledge of future events is believed to be conveyed to the people by a ghost or spirit speaking with the voice of a man, who is himself unconscious while he speaks. The predictions which emanate from the prophet under these circ.u.mstances are in the strictest sense inspired. His human personality is for the time being in abeyance, and he is merely the mouthpiece of the powerful spirit which has temporarily taken possession of his body and speaks with his voice.

The possession is indeed painfully manifest. His eyes glare, foam bursts from his mouth, his limbs writhe, his whole body is convulsed. These are the workings of the mighty spirit shaking and threatening to rend the frail tabernacle of flesh. This form of inspiration is not clearly distinguishable from what we call madness; indeed the natives do not attempt to distinguish between the two things; they regard the madman and the prophet as both alike inspired by a ghost or spirit, and a man will sometimes pretend to be mad in order that he may get the reputation of being a prophet. At Saa a man will speak with the voice of a powerful man deceased, while he twists and writhes under the influence of the ghost; he calls himself by the name of the deceased who speaks through him, and he is so addressed by others; he will eat fire, lift enormous weights, and foretells things to come. When the inspiration, or insanity, is particularly violent, and the Banks' Islanders think they have had quite enough of it, the friends of the prophet or of the madman will sometimes catch him and hold him struggling and roaring in the smoke of strong-smelling leaves, while they call out the names of the dead men whose ghosts are most likely to be abroad at the time, for as soon as the right name is mentioned the ghost departs from the man, who then returns to his sober senses. But this method of smoking out a ghost is not always successful.[623]

[Sidenote: Divination by means of ghosts.]

There are many methods by which ghosts and spirits are believed to make known to men who employ them the secret things which the una.s.sisted human intelligence could not discover; and some of them hardly perhaps need the intervention of a professional wizard. These methods of divination differ very little in the various islands. In the Solomon Islands, for instance, when an expedition has started in a fleet of canoes, there is sometimes a hesitation whether they shall proceed, or a doubt as to what direction they should take. Thereupon a diviner may declare that he has felt a ghost step on board; for did not the canoe tip over to the one side? Accordingly he asks the invisible pa.s.senger, "Shall we go on? Shall we go to such and such a place?" If the canoe rocks, the answer is yes; if it lies on an even keel, the answer is no.

Again, when a man is sick and his friends wish to know what ghost is vexing or, as they say, eating him, a diviner or wizard is sent for. He comes bringing an a.s.sistant, and the two sit down, the wizard in front and the a.s.sistant at his back, and they hold a stick or bamboo by the two ends. The wizard then begins to slap the end of the bamboo he holds, calling out one after another the names of men not very long deceased, and when he names the one who is afflicting the sick man the stick of itself becomes violently agitated.[624] We are not informed, but we may probably a.s.sume, that it is the ghost and not the man who really agitates the stick. A somewhat different mode of divination was occasionally employed at Motlav in the Banks' Islands in order to discover a thief or other criminal. After a burial they would take a bag, put some Tahitian chestnut and sc.r.a.ped banana into it, and tie it to the end of a hollow bamboo tube about ten feet long in such a way that the end of the tube was inserted in the mouth of the bag. Then the bag was laid on the dead man's grave, and the diviners grasped the other end of the bamboo. The names of the recently dead were then called over, and while this was being done the men felt the bamboo grow heavy in their hands, for a ghost was scrambling up from the bag into the hollow of the bamboo. Having thus secured him they carried the imprisoned ghost in the bamboo into the village, where the roll of the recent dead was again called over in order to learn whose ghost had been caught in the trap. When wrong names were mentioned, the free end of the bamboo moved from side to side, but at the mention of the right name it revolved briskly. Having thus ascertained whom they had to deal with, they questioned the entrapped ghost, "Who stole so and so? Who was guilty in such a case?" Thereupon the bamboo, moved no doubt by the ghost inside, pointed at the culprit, if he was present, or made signs as before when the names of the suspected evildoers were mentioned.[625]

[Sidenote: Taboo based on a fear of ghosts.]

Of the many departments of Central Melanesian life which are permeated by a belief in ghostly power the last which I shall mention is the inst.i.tution of taboo. In Melanesia, indeed, the inst.i.tution is not so conspicuous as it used to be in Polynesia; yet even there it has been a powerful instrument in the consolidation of the rights of private property, and as such it deserves the attention of historians who seek to trace the evolution of law and morality. As understood in the Banks'

Islands and the New Hebrides the word taboo (_tambu_ or _tapu_) signifies a sacred and unapproachable character which is imposed on certain things by the arbitrary will of a chief or other powerful man.

Somebody whose authority with the people gives him confidence to make the announcement will declare that such and such an object may not be touched, that such and such a place may not be approached, and that such and such an action may not be performed under a certain penalty, which in the last resort will be inflicted by ghostly or spiritual agency. The object, place, or action in question becomes accordingly taboo or sacred. Hence in these islands taboo may be defined as a prohibition with a curse expressed or implied. The sanction or power at the back of the taboo is not that of the man who imposes it; rather it is that of the ghost or spirit in whose name or in reliance upon whom the taboo is imposed. Thus in Florida a chief will forbid something to be done or touched under a penalty; he may proclaim, for example, that any one who violates his prohibition must pay him a hundred strings of sh.e.l.l money.

To a European such a proclamation seems a proof of the chief's power; but to the native the chiefs power, in this and in everything, rests on the persuasion that the chief has his mighty ghost at his back. The sense of this in the particular case is indeed remote, the fear of the chiefs anger is present and effective, but the ultimate sanction is the power of the ghost. If a common man were to take upon himself to taboo anything he might do so; people would imagine that he would not dare to make such an announcement unless he knew he could enforce it; so they would watch, and if anybody violated the taboo and fell sick afterwards, they would conclude that the taboo was supported by a powerful ghost who punished infractions of it. Hence the reputation and authority of the man who imposed the taboo would rise accordingly; for it would be seen that he had a powerful ghost at his back. Every ghost has a particular kind of leaf for his badge; and in imposing his taboo a man will set the leaf of his private ghost as a mark to warn trespa.s.sers of the spiritual power with which they have to reckon; when people see a leaf stuck, it may be, on a tree, a house, or a canoe, they do not always know whose it is; but they do know that if they disregard the mark they have to deal with a ghost and not with a man,[626] and the knowledge is a more effectual check on thieving and other crimes than the dread of mere human justice. Many a rascal fears a ghost who does not fear the face of man.

[Sidenote: The life of the Central Melanesians deeply influenced by their belief in the survival of the human soul after death.]

What I have said may suffice to impress you with a sense of the deep practical influence which a belief in the survival of the human soul after death exercises on the life and conduct of the Central Melanesian savage. To him the belief is no mere abstract theological dogma or speculative tenet, the occasional theme of edifying homilies and pious meditation; it is an inbred, unquestioning, omnipresent conviction which affects his thoughts and actions daily and at every turn; it guides his fortunes as an individual and controls his behaviour as a member of a community, by inculcating a respect for the rights of others and enforcing a submission to the public authorities. With him the fear of ghosts and spirits is a bulwark of morality and a bond of society; for he firmly believes in their unseen presence everywhere and in the punishments which they can inflict on wrongdoers. His whole theory of causation differs fundamentally from ours and necessarily begets a fundamental difference of practice. Where we see natural forces and material substances, the Melanesian sees ghosts and spirits. A great gulf divides his conception of the world from ours; and it may be doubted whether education will ever enable him to pa.s.s the gulf and to think and act like us. The products of an evolution which has extended over many ages cannot be forced like mushrooms in a summer day; it is vain to pluck the fruit of the tree of knowledge before it is ripe.

[Footnote 590: R. H. Codrington, _The Melanesians_, pp. 130-132.]

[Footnote 591: R. H. Codrington, _The Melanesians_, pp. 132 _sq._; C. M.

Woodford, _A Naturalist among the Head-hunters_ (London, 1890), pp.

26-28.]

[Footnote 592: G. Turner, LL.D., _Samoa a Hundred Years Ago and long before_ (London, 1884), pp. 318 _sq._ Yams are the princ.i.p.al fruits cultivated by the Tannese, who bestow a great deal of labour on the plantation and keep them in fine order. See G. Turner, _op. cit._ pp.

317 _sq._]

[Footnote 593: R. H. Codrington, _The Melanesians_, pp. 133 _sq._]

[Footnote 594: R. H. Codrington, _The Melanesians_, p. 134.]

[Footnote 595: R. H. Codrington, _op. cit._ pp. 135 _sq._]

[Footnote 596: R. H. Codrington, _The Melanesians_, pp. 137 _sq._]

[Footnote 597: R. H. Codrington, _The Melanesians_, p. 138.]

[Footnote 598: R. H. Codrington, _op. cit._ pp. 138 _sq._]

[Footnote 599: R. H. Codrington, _op. cit._ p. 139.]

[Footnote 600: "Native Stories of Santa Cruz and Reef Islands,"

translated by the Rev. W. O'Ferrall, _Journal of the Anthropological Inst.i.tute_, x.x.xiv. (1904) p. 223.]

[Footnote 601: "Native Stories from Santa Cruz and Reef Islands," _op.

cit._ p. 224.]

[Footnote 602: "Native Stories from Santa Cruz and Reef Islands," _op.

cit._ p. 225.]

[Footnote 603: Compare _The Magic Art and the Evolution of Kings_, i.

269 _sqq._]

[Footnote 604: G. Turner, _Samoa a Hundred Years Ago and long before_ (London, 1884), p. 326.]

[Footnote 605: G. Turner, _op. cit._ p. 334.]

[Footnote 606: R. H. Codrington, _The Melanesians_, pp. 145-148.]

[Footnote 607: R. H. Codrington, _The Melanesians_, pp. 175 _sq._]

[Footnote 608: R. H. Codrington, _The Melanesians_, pp. 176 _sq._]

[Footnote 609: R. H. Codrington, _op. cit._ pp. 177 _sq._]

[Footnote 610: R. H. Codrington, _The Melanesians_, pp. 178-180.]

[Footnote 611: R. H. Codrington, _op. cit._ p. 191.]

[Footnote 612: R. H. Codrington, _op. cit._ p. 194.]

[Footnote 613: R. H. Codrington, _The Melanesians_, pp. 194-196.]

[Footnote 614: R. H. Codrington, _op. cit._ p. 196.]

[Footnote 615: R. H. Codrington, _The Melanesians_, pp. 208 _sq._ As to sickness supposed to be caused by trespa.s.s on the premises of a ghost see further _id._, pp. 194, 195, 218.]

[Footnote 616: R. H. Codrington, _The Melanesians_, p. 184.]

[Footnote 617: R. H. Codrington, _The Melanesians_, p. 200.]

[Footnote 618: R. H. Codrington, _The Melanesians_, pp. 200, 201. The spirit whom the Florida wizard appeals to for good or bad weather is called a _vigona_; and the natives believe it to be always the ghost of a dead man. But it seems very doubtful whether this opinion is strictly correct. See R. H. Codrington, _op cit._ pp. 124, 134.]

[Footnote 619: R. H. Codrington, _op. cit._ p. 201. The Santa Cruz name for such a ghost is _duka_ (_ibid._ p. 139).]

[Footnote 620: Above, p. 375.]

[Footnote 621: R. H. Codrington, _The Melanesians_, pp. 202-204.]