them.[1] Further, on returning from the grave each Karen provides himself with three little hooks made of branches of trees, and calling his spirit to follow him, at short intervals, as he returns, he makes a motion as if hooking it, and then thrusts the hook into the ground. This is done to prevent the soul of the living from staying behind with the soul of the dead.[2] When a mother dies leaving a young baby, the Burmese think that the “butterfly” or soul of the baby follows that of the mother, and that if it is not recovered the child must die. So a wise woman is called in to get back the baby’s soul. She places a mirror near the corpse, and on the mirror a piece of feathery cotton down. Holding a cloth in her open hands at the foot of the mirror, she with wild words entreats the mother not to take with her the “butterfly” or soul of her child, but to send it back. As the gossamer down slips from the face of the mirror she catches it in the cloth and tenderly places it on the baby’s breast. The same ceremony is sometimes observed when one of two children that have played together dies, and is thought to be luring away the soul of its playmate to the spirit-land. It is sometimes performed also for a bereaved husband or wife.[3] In the Island of Keisar (East Indies) it is thought imprudent to go near a grave at night, lest the ghosts should catch and keep the soul of the passer-by.[4] The Key Islanders believe that the souls of their fore-fathers, angry at not receiving food, make people sick by detaining their souls. So they lay offerings of food
- ↑ A. R. M‘Mahon, The Karens of the Golden Chersonese, p. 318.
- ↑ F. Mason, “Physical Character of the Karens,” in Journal of the Asiatic Society of Bengal, 1866, pt. ii. p. 28 sq.
- ↑ C. J. S. F. Forbes, British Burma, p. 99 sq.; Shway Yoe, The Burman, ii. 102; Bastian, Die Völker des östlichen Asien, ii. 389.
- ↑ Riedel, De sluik-en kroesharige rassen tusschen Selebes en Papua, p. 414.
