The spiritual theory in some places is mixed up with the "like to like" theory, and the magical stones are found where the spirits have been heard twittering and whistling. "A large stone lying with a number of small ones under it, like a sow among her sucklings, was good for a childless woman." It is the savage belief that stones reproduce their species, a belief consonant with the general theory of universal animation and personality. The ancient belief that diamonds gendered diamonds is a survival from these ideas. "A stone with little disks upon it was good to bring in money; any fanciful interpretation of a mark was enough to give a character to the stone and its associated Vui" or spirit in Melanesia. In Scotland, stones shaped like various parts of the human body are expected to cure the diseases with which these members may be afflicted. "These stones were called by the names of the limbs which they represented, as 'eye-stone,' 'head-stone'."The patient washed the affected part of the body, and rubbed it well with the stone corresponding.
Codrington, Journ. Anth. Soc., x. iii. 276.
Gregor, Folk-Lore of North-East Counties, p. 40.
To return from European peasant-magic to that of savages, we find that when the Bushmen want wet weather they light fires, believing that the black smoke clouds will attract black rain clouds; while the Zulus sacrifice black cattle to attract black clouds of rain. Though this magic has its origin in savage ignorance, it survives into civilisation. Thus the sacrifices of the Vedic age were imitations of the natural phenomena which the priests desired to produce. "C'etait un moyen de faire tombre la pluie en realisant, par les representations terrestres des eaux du nuage et de l'eclair, les conditions dans lesquelles celui-ci determine dans le ciel l'epanchement de celles-la." A good example of magical science is afforded by the medical practice of the Dacotahs of North America. When any one is ill, an image of his disease, a boil or what not, is carved in wood. This little image is then placed in a bowl of water and shot at with a gun. The image of the disease being destroyed, the disease itself is expected to disappear. Compare the magic of the Philistines, who made golden images of the sores which plagued them and stowed them away in the ark. The custom of making a wax statuette of an enemy, and piercing it with pins or melting it before the fire, so that the detested person might waste as his semblance melted, was common in mediaeval Europe, was known to Plato, and is practised by Negroes.
Some Australians take some of the hair of an enemy, mix it with grease and the feathers of the eagle, and burn it in the fire.
This is "bar" or black magic. The boarding under the chair of a magistrate in Barbadoes was lifted not long ago, and the ground beneath was found covered with wax images of litigants stuck full of pins.
Callaway, i. 92.
Bergaigne, Religion Vedique, i. 126-138, i., vii., viii.
Schoolcraft, iv. 491.
1 Samuel vi. 4, 5.
The war-magic of the Dacotahs works in a similar manner. Before a party starts on the war-trail, the chief, with various ceremonies, takes his club and stands before his tent. An old witch bowls hoops at him; each hoop represents an enemy, and for each he strikes a foeman is expected to fall. A bowl of sweetened water is also set out to entice the spirits of the enemy. The war-magic of the Aryans in India does not differ much in character from that of the Dacotahs. "If any one wishes his army to be victorious, he should go beyond the battle-line, cut a stalk of grass at the top and end, and throw it against the hostile army with the words, Prasahe kas trapasyati?--O Prasaha, who sees thee? If one who has such knowledge cuts a stalk of grass and throws the parts at the hostile army, it becomes split and dissolved, just as a daughter-in-law becomes abashed and faints when seeing her father-in-law,"--an allusion, apparently, to the widespread tabu which makes fathers-in-law, daughters-in-law, sons-in-law, and mothers-in-law avoid each other.
Schoolcraft, iv. 496.
Aitareya Brahmana, iii. 22.
The hunt-dances of the Red Indians and Australians are arranged like their war-magic. Effigies of the bears, deer, or kangaroos are made, or some of the hunters imitate the motions of these animals. The rest of the dancers pretend to spear them, and it is hoped that this will ensure success among the real bears and kangaroos.
Here is a singular piece of magic in which Europeans and Australian blacks agree. Boris Godunoff made his servants swear never to injure him by casting spells with the dust on which his feet or his carriage wheels had left traces. Mr. Howitt finds the same magic among the Kurnai. "Seeing a Tatungolung very lame, Iasked him what was the matter. He said, 'Some fellow has put BOTTLE in my foot'. I found he was probably suffering from acute rheumatism. He explained that some enemy must have found his foot-track and have buried in it a piece of broken bottle. The magic influence, he believed, caused it to enter his foot." On another occasion a native told Mr. Howitt that he had seen black fellows putting poison in his foot-tracks. Bosman mentions a similar practice among the people of Guinea. In Scottish folk-lore a screw nail is fixed into the footprint of the person who is to be injured.
Rambaud's History of Russia, English trans., i. 351.
Kamilaroi and Kurnai, p. 250.
