A notch at one end
included the edges of both pieces, showing that they were a pair. The
messenger said that if the reply were favourable one of the pieces was to
be returned and the other kept. I need hardly say the messenger received
no written reply, and both pieces of bamboo were retained." (MS. Note
by Sir Arthur Phayre.)
NOTE 9. - Compare Mr. Hodgson's account of the sub-Himalayan Bodos and
Dhimals: "All diseases are ascribed to supernatural agency. The sick man
is supposed to be possessed by one of the deities, who racks him with pain
as a punishment for impiety or neglect of the god in question. Hence not
the mediciner, but the exorcist, is summoned to the sick man's aid."
(J.A.S.B. XVIII. 728.)
NOTE 10. - Mr. Hodgson again: "Libations of fermented liquor always
accompany sacrifice - because, to confess the whole truth, sacrifice and
feast are commutable words, and feasts need to be crowned with copious
potations." (Ibid.)
NOTE 11. - And again: "The god in question is asked what sacrifice he
requires? a buffalo, a hog, a fowl, or a duck, to spare the sufferer; ...
anxious as I am fully to illustrate the topic, I will not try the patience
of my readers by describing all that vast variety of black victims and
white, of red victims and blue, which each particular deity is alleged to
prefer." (Ibid. and p. 732.)
NOTE 12. - The same system of devil-dancing is prevalent among the tribes
on the Lu-kiang, as described by the R.C. Missionaries. The conjurors are
there called Mumos. (Ann. de la Prop. de la Foi, XXXVI. 323, and
XXXVII. 312-313.)
"Marco's account of the exorcism of evil spirits in cases of obstinate
illness exactly resembles what is done in similar cases by the Burmese,
except that I never saw animals sacrificed on such occasions." (Sir A.
Phayre.)
Mouhot says of the wild people of Cambodia called Stiens: "When any one
is ill they say that the Evil Spirit torments him; and to deliver him they
set up about the patient a dreadful din which does not cease night or day,
until some one among the bystanders falls down as if in a syncope, crying
out, 'I have him, - he is in me, - he is strangling me!' Then they question
the person who has thus become possessed. They ask him what remedies will
save the patient; what remedies does the Evil Spirit require that he may
give up his prey? Sometimes it is an ox or a pig; but too often it is a
human victim." (J.R.G.S. XXXII. 147.)
See also the account of the Samoyede Tadibei or Devil-dancer in
Klaproth's Magasin Asiatique (II. 83).
In fact these strange rites of Shamanism, devil-dancing, or what not, are
found with wonderful identity of character among the non-Caucasian races
over parts of the earth most remote from one another, not only among the
vast variety of Indo-Chinese Tribes, but among the Tamulian tribes of
India, the Veddahs of Ceylon, the races of Siberia, and the red nations of
North and South America. Hinduism has assimilated these "prior
superstitions of the sons of Tur" as Mr. Hodgson calls them, in the form
of Tantrika mysteries, whilst, in the wild performance of the Dancing
Dervishes at Constantinople, we see perhaps again the infection of
Turanian blood breaking out from the very heart of Mussulman orthodoxy.
Dr. Caldwell has given a striking account of the practice of devil-dancing
among the Shanars of Tinnevelly, which forms a perfect parallel in modern
language to our Traveller's description of a scene of which he also had
manifestly been an eye-witness: "When the preparations are completed and
the devil-dance is about to commence, the music is at first comparatively
slow; the dancer seems impassive and sullen, and he either stands still or
moves about in gloomy silence. Gradually, as the music becomes quicker and
louder, his excitement begins to rise. Sometimes, to help him to work
himself up into a frenzy, he uses medicated draughts, cuts and lacerates
himself till the blood flows, lashes himself with a huge whip, presses a
burning torch to his breast, drinks the blood which flows from his own
wounds, or drains the blood of the sacrifice, putting the throat of the
decapitated goat to his mouth. Then, as if he had acquired new life, he
begins to brandish his staff of bells, and to dance with a quick but wild
unsteady step. Suddenly the afflatus descends; there is no mistaking that
glare, or those frantic leaps. He snorts, he stares, he gyrates. The demon
has now taken bodily possession of him, and though he retains the power of
utterance and motion, both are under the demon's control, and his separate
consciousness is in abeyance. The bystanders signalise the event by
raising a long shout, attended with a peculiar vibratory noise, caused by
the motion of the hand and tongue, or the tongue alone. The devil-dancer
is now worshipped as a present deity, and every bystander consults him
respecting his diseases, his wants, the welfare of his absent relatives,
the offerings to be made for the accomplishment of his wishes, and in
short everything for which superhuman knowledge is supposed to be
available." (Hodgson, J.R.As.Soc. XVIII. 397; The Tinnevelly
Shanars, by the Rev. R. Caldwell, B.A., Madras, 1849, pp. 19-20.)
[1] "Singpho," says Colonel Hannay, "signifies in the Kakhyen
language 'a man,' and all of this race who have settled in Hookong or
Assam are thus designated; the reason of their change of name I could
not ascertain, but so much importance seems to be attached to it, that
the Singphos, in talking of their eastern and southern neighbours,
call them Kakhyens or Kakoos, and consider it an insult to be called
so themselves." (Sketch of the Singphos, or the Kakhyens of
Burma, Calcutta, 1847, pp.
