Introduction to the History of Religions Handbooks on the...

138. The savage and half-civilized belief (a belief that has survived to some extent in civilized communities) is that the ills that afflict or threaten a community (such as epidemics and shortage of crops) are due not to natural causes but to supernatural agencies. But man, it is held, may control the hostile supernatural agents—they are subject to fear and other emotions, and though powerful are not omnipotent; they may be expelled or otherwise got rid of—violence may be used against them, or the aid of stronger supernatural Powers may be called in. In pursuance of these ends ceremonies have been devised in many parts of the world; though differing in details they are alike in principle; the question is how man may become the master of the demons. The ceremonies are sometimes performed on the occasion of particular afflictions, sometimes are massed at stated seasons, as at the beginning of the year or in connection with some agricultural festival.

139. Man's defensive attitude toward the supernatural world appears in many usages connected with ordinary life. Fear of the hostility of ghosts has led surviving friends to take precautions against their return—their own houses are closed to them and they are driven away with blows.277 They are too near akin to be trusted, and they are believed to be able and willing to do harm.278 At the other extreme of life, when the child comes into the world, mother and child must be guarded against hostile demonic influences.279 When a demon is known to have entered into a human being, producing sickness or madness, exorcism must be resorted to; magicians, prophets, and saints are able by ceremonies or by prayer to expel the intruder and restore the afflicted to health. Ritual taint (which is supernatural), incurred, for example, by touching a dead body, is removed by sprinkling with sacred water.280

140. But the term "apotropaic" is generally used of expulsive ceremonies in which a whole community takes part. In the simplest forms of procedure the hostile spirits are driven out of the village by shouts and blows; crowds of men rush through the streets, searching houses, expelling spirits at every possible point of ingress, and finally forcing them outside the limits of the community. Examples of such a custom are found in the Pacific Islands, Australia, Japan, Indonesia, West Africa, Cambodia, India, North America (Eskimo), South America (Peru),281 and there are survivals in modern Europe. In China this wholesale expulsion is still practiced in a very elaborate form.282 Among the Ainu, it is said, on the occasion of any accident the "spirit of accidents" (a useful generalization) is driven away by the community.283 In these cases the spirits are thought of as being in a sort corporeal, sensitive to blows, and also as afraid of noise. There is sometimes a combination of natural and supernatural conceptions: while the violent expulsive process is going on the household utensils are vigorously washed by the women; washing, known to cleanse from mere physical dirt, here also takes on, from its association with the men's ceremony of expulsion, a supernatural potency—it removes the injurious mana of the hostile spirits.

141. Less violent methods of riddance may be employed. Evil, being a physical thing, may be embodied in some object, nonhuman or human, which is then carried forth or sent away to some distant point, or destroyed. With this principle of transference may be compared the conception of solidarity of persons and things in a tribe or other community: what one unit does or suffers affects all—the presence of an accursed thing with one person brings a curse on his nation,284 and conversely, the removal of the evil thing or person removes the curse, which may, under certain circumstances, be shifted to some other place or person.

142. The particular method of expulsion or transference is immaterial.285 The troublesome evil may be carted or boated away according to local convenience, or it may depart in the person of an animal. Leprous taint is transferred to a bird, which, having been dipped in the blood of a sacred animal, is allowed to fly away carrying the taint off from the community.286 Even moral evils (sin) may thus be got rid of. In the great Hebrew annual ceremony of atonement not only the ritual impurity of the sanctuary and the altar, but also the sin of the nation, is laid on a goat and sent away to the wilderness demon, Azazel.287

143. Examples of human apotropaic vehicles occur in the ancient civilized world. In the Athenian Thargelia the Pharmakos was supposed to bear in his person crimes and evils, and was driven forth from the city.288 The same conception is found, perhaps, in the Roman Mamuralia and Lupercalia. In the first of these Mamertius is driven forth from the city and consigned to the keeping of hostile persons;289 in the second, young men ran about the streets beating the women with strips of goatskin, the skin being that of a sacred animal—a proceeding that was regarded as purificatory, and seems to be naturally explicable as an expulsion of evil spirits or injurious mana.290

144. In another direction expulsion of evil, or protection against it, is effected by the blood of a sacrificed (and therefore sacred) animal. A well-known example of this sort of ceremony is the Hebrew pesah (the old lamb ceremony, later combined with the agricultural festival of unleavened bread, at the time of the first harvest, the two together then constituting the passover); here the doorposts and lintel of every house were sprinkled with the blood of a slain lamb by the master of the house,291 and the hostile spirits hovering in the air were thus prevented from entering. The sacred blood seems to have been conceived of as carrying with it the power of the family god (who was also the clan god), which overbore that of the demons (in the earliest period, however, the efficacy was doubtless held to reside simply in the blood itself). The ceremony belonged to each family, but it belonged also to the clan since it was performed by every family, and ultimately it became a national usage.

145. Apotropaic ceremonies appear to have been performed originally at various times during the year as occasions arose; the increasing pressure of occupations,292 the necessity of consulting people's convenience, and the demand for order and precision led here (as in other cases) to the massing of the observances. When so massed they begin to lose their original significance, to yield to the knowledge of natural law, to be reinterpreted from time to time, and finally to become mere social events or to be dropped altogether. Apotropaism has hardly survived at all in the higher religions.293 In popular customs it appears in the reliance placed on horseshoes and other objects as means of keeping witches and similar demonic things out of houses.294