The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 04 of 12) — John Shaqi
The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 04 of 12)Frazer, James George
Religion
The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 04 of 12)
Frazer, James George
Magic; Mythology; Religion; Superstition
(M15) Sick people have, indeed, a special reason for sacrificing to the
spirits of the dead kings in the hope of recovery, inasmuch as one of the
commonest causes of sickness, according to the Shilluk, is the entrance of
one of these royal spirits into the body of the sufferer, whose first
care, therefore, is to rid himself as quickly as possible of his august
but unwelcome guest. Apparently, however, it is only the souls of the
early kings who manifest themselves in this disagreeable fashion. Dr.
Seligmann met with a woman, for example, who had been ill and who
attributed her illness to the spirit of Dag, the second of the Shilluk
kings, which had taken possession of her body. But a sacrifice of two
sheep had induced the spirit to quit her, and she wore anklets of beads,
with pieces of the ears of the sheep strung on them, which she thought
would effectually guard her against the danger of being again possessed by
the soul of the dead king. Nor is it only in sickness that the souls of
dead kings are thought to take possession of the bodies of the living.
Certain men and women, who bear the name of _ajuago_, are believed to be
permanently possessed by the spirit of one or other of the early kings,
and in virtue of this inspiration they profess to heal the sick and do a
brisk trade in amulets. The first symptom of possession may take the form
of illness or of a dream from which the sleeper awakes trembling and
agitated. A long and complicated ceremony follows to abate the extreme
force of the spiritual manifestations in the new medium, for were these to
continue in their first intensity he would not dare to approach his women.
But whichever of the dead kings may manifest himself to the living,
whether in dreams or in the form of bodily possession, his spirit is
deemed, at least by many of the Shilluk, to be identical with that of
Nyakang; they do not clearly distinguish, if indeed they distinguish at
all, between the divine spirit of the founder of the dynasty and its later
manifestations in all his royal successors.
Public-domain text, read in full here on John Shaqi.
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