of women besought the Prince of Lithuania to stop him, saying that with the woods he was destroying the house of god from which they had been wont to get rain and sunshine.[1] The Mundaris in Assam think if a tree in the sacred grove is felled, the sylvan gods evince their displeasure by withholding rain.[2] In Cambodia each village or province has its sacred tree, the abode of a spirit. If the rains are late, the people sacrifice to the tree.[3] To extort rain from the tree-spirit a branch is sometimes dipped in water, as we have seen above.[4] In such cases the spirit is doubtless supposed to be immanent in the branch, and the water thus applied to the spirit produces rain by a sort of sympathetic magic, exactly as we saw that in New Caledonia the rain-makers pour water on a skeleton, believing that the soul of the deceased will convert the water into rain.[5] There is hardly room to doubt that Mannhardt is right in explaining as a rain-charm the European custom of drenching with water the trees which are cut at certain popular festivals, as midsummer, Whitsuntide, and harvest.[6]
Again, tree-spirits make the crops to grow. Amongst the Mundaris every village has its sacred grove, and “the grove deities are held responsible for the crops, and are especially honoured at all the great agricultural festivals.”[7] The negroes of the Gold Coast are in the habit of sacrificing at the foot of certain tall trees, and they think that if one of these
- ↑ Aeneas Sylvius, Opera (Bâle, 1571), p. 418 [wrongly numbered 420]; cp. Erasmus Stella, “De Borussiae antiquitatibus,” in Novus Orbis regionunum ac insularum veteribns incognitarum, p. 510.
- ↑ Dalton, Ethnology of Bengal, p. 186.
- ↑ Aymonier in Excursions et Reconnaissances. No. 16. p. 175 sq.
- ↑ See above, pp. 13, 21.
- ↑ Above, p. 16.
- ↑ Mannhardt, B. K. pp. 158, 159, 170, 197, 214, 351, 514.
- ↑ Dalton, Ethnology of Bengal, p.188.
