Custom and Myth. Andrew LangЧитать онлайн книгу.
arrow-heads. There is a form of study, Folklore, which collects and compares the similar but immaterial relics of old races, the surviving superstitions and stories, the ideas which are in our time but not of it. Properly speaking, folklore is only concerned with the legends, customs, beliefs, of the Folk, of the people, of the classes which have least been altered by education, which have shared least in progress. But the student of folklore soon finds that these unprogressive classes retain many of the beliefs and ways of savages, just as the Hebridean people use spindle-whorls of stone, and bake clay pots without the aid of the wheel, like modern South Sea Islanders, or like their own prehistoric ancestors. {11a} The student of folklore is thus led to examine the usages, myths, and ideas of savages, which are still retained, in rude enough shape, by the European peasantry. Lastly, he observes that a few similar customs and ideas survive in the most conservative elements of the life of educated peoples, in ritual, ceremonial, and religious traditions and myths. Though such remains are rare in England, we may note the custom of leading the dead soldier’s horse behind his master to the grave, a relic of days when the horse would have been sacrificed. {11b} We may observe the persistence of the ceremony by which the monarch, at his coronation, takes his seat on the sacred stone of Scone, probably an ancient fetich stone. Not to speak, here, of our own religious traditions, the old vein of savage rite and belief is found very near the surface of ancient Greek religion. It needs but some stress of circumstance, something answering to the storm shower that reveals the flint arrow-heads, to bring savage ritual to the surface of classical religion. In sore need, a human victim was only too likely to be demanded; while a feast-day, or a mystery, set the Greeks dancing serpent-dances or bear-dances like Red Indians, or swimming with sacred pigs, or leaping about in imitation of wolves, or holding a dog-feast, and offering dog’s flesh to the gods. {12} Thus the student of folklore soon finds that he must enlarge his field, and examine, not only popular European story and practice, but savage ways and ideas, and the myths and usages of the educated classes in civilised races. In this extended sense the term ‘folklore’ will frequently be used in the following essays. The idea of the writer is that mythology cannot fruitfully be studied apart from folklore, while some knowledge of anthropology is required in both sciences.
The science of Folklore, if we may call it a science, finds everywhere, close to the surface of civilised life, the remains of ideas as old as the stone elf-shots, older than the celt of bronze. In proverbs and riddles, and nursery tales and superstitions, we detect the relics of a stage of thought, which is dying out in Europe, but which still exists in many parts of the world. Now, just as the flint arrow-heads are scattered everywhere, in all the continents and isles, and everywhere are much alike, and bear no very definite marks of the special influence of race, so it is with the habits and legends investigated by the student of folklore. The stone arrow-head buried in a Scottish cairn is like those which were interred with Algonquin chiefs. The flints found in Egyptian soil, or beside the tumulus on the plain of Marathon, nearly resemble the stones which tip the reed arrow of the modern Samoyed. Perhaps only a skilled experience could discern, in a heap of such arrow-heads, the specimens which are found in America or Africa from those which are unearthed in Europe. Even in the products of more advanced industry, we see early pottery, for example, so closely alike everywhere that, in the British Museum, Mexican vases have, ere now, been mixed up on the same shelf with archaic vessels from Greece. In the same way, if a superstition or a riddle were offered to a student of folklore, he would have much difficulty in guessing its provenance, and naming the race from which it was brought. Suppose you tell a folklorist that, in a certain country, when anyone sneezes, people say ‘Good luck to you,’ the student cannot say à priori what country you refer to, what race you have in your thoughts. It may be Florida, as Florida was when first discovered; it may be Zululand, or West Africa, or ancient Rome, or Homeric Greece, or Palestine. In all these, and many other regions, the sneeze was welcomed as an auspicious omen. The little superstition is as widely distributed as the flint arrow-heads. Just as the object and use of the arrow-heads became intelligible when we found similar weapons in actual use among savages, so the salutation to the sneezer becomes intelligible when we learn that the savage has a good reason for it. He thinks the sneeze expels an evil spirit. Proverbs, again, and riddles are as universally scattered, and the Wolufs puzzle over the same devinettes as the Scotch schoolboy or the Breton peasant. Thus, for instance, the Wolufs of Senegal ask each other, ‘What flies for ever, and rests never?’—Answer, ‘The Wind.’ ‘Who are the comrades that always fight, and never hurt each other?’—‘The Teeth.’ In France, as we read in the ‘Recueil de Calembours,’ the people ask, ‘What runs faster than a horse, crosses water, and is not wet?’—Answer, ‘The Sun.’ The Samoans put the riddle, ‘A man who stands between two ravenous fishes?’—Answer, ‘The tongue between the teeth.’ Again, ‘There are twenty brothers, each with a hat on his head?’—Answer, ‘Fingers and toes, with nails for hats.’ This is like the French ‘un père a douze fils?’—‘l’an.’ A comparison of M. Rolland’s ‘Devinettes’ with the Woluf conundrums of Boilat, the Samoan examples in Turner’s’ Samoa,’ and the Scotch enigmas collected by Chambers, will show the identity of peasant and savage humour.
A few examples, less generally known, may be given to prove that the beliefs of folklore are not peculiar to any one race or stock of men. The first case is remarkable: it occurs in Mexico and Ceylon—nor are we aware that it is found elsewhere. In Macmillan’s Magazine {15} is published a paper by Mrs. Edwards, called ‘The Mystery of the Pezazi.’ The events described in this narrative occurred on August 28, 1876, in a bungalow some thirty miles from Badiella. The narrator occupied a new house on an estate called Allagalla. Her native servants soon asserted that the place was haunted by a Pezazi. The English visitors saw and heard nothing extraordinary till a certain night: an abridged account of what happened then may be given in the words of Mrs. Edwards:—
Wrapped in dreams, I lay on the night in question tranquilly sleeping, but gradually roused to a perception that discordant sounds disturbed the serenity of my slumber. Loth to stir, I still dozed on, the sounds, however, becoming, as it seemed, more determined to make themselves heard; and I awoke to the consciousness that they proceeded from a belt of adjacent jungle, and resembled the noise that would be produced by some person felling timber.
Shutting my ears to the disturbance, I made no sign, until, with an expression of impatience, E--- suddenly started up, when I laid a detaining grasp upon his arm, murmuring that there was no need to think of rising at present—it must be quite early, and the kitchen cooly was doubtless cutting fire-wood in good time. E--- responded, in a tone of slight contempt, that no one could be cutting fire-wood at that hour, and the sounds were more suggestive of felling jungle; and he then inquired how long I had been listening to them. Now thoroughly aroused, I replied that I had heard the sounds for some time, at first confusing them with my dreams, but soon sufficiently awakening to the fact that they were no mere phantoms of my imagination, but a reality. During our conversation the noises became more distinct and loud; blow after blow resounded, as of the axe descending upon the tree, followed by the crash of the falling timber. Renewed blows announced the repetition of the operations on another tree, and continued till several were devastated.
It is unnecessary to tell more of the tale. In spite of minute examinations and close search, no solution of the mystery of the noises, on this or any other occasion, was ever found. The natives, of course, attributed the disturbance to the Pezazi, or goblin. No one, perhaps, has asserted that the Aztecs were connected by ties of race with the people of Ceylon. Yet, when the Spaniards conquered Mexico, and when Sahagun (one of the earliest missionaries) collected the legends of the people, he found them, like the Cingalese, strong believers in the mystic tree-felling. We translate Sahagun’s account of the ‘midnight axe’:—
When so any man heareth the sound of strokes in the night, as if one were felling trees, he reckons it an evil boding. And this sound they call youaltepuztli (youalli, night; and tepuztli, copper), which signifies ‘the midnight hatchet.’ This noise cometh about the time of the first sleep, when all men slumber soundly, and the night is still. The sound of strokes smitten was first noted by the temple-servants, called tlamacazque, at the hour when they go in the night to make their offering of reeds or of boughs of pine, for so was their custom, and this penance they did on the neighbouring hills, and that when the night was far spent. Whenever