Not a few ceremonies observed at cutting down haunted trees are based on the belief that the spirits have it in their power to quit the trees at pleasure or in case of need. Thus when the Pelew Islanders are felling a tree, they conjure the spirit of the tree to leave it and settle on another. The wily negro of the Slave Coast, who wishes to fell an ashorin tree, but knows that he cannot do it so long as the spirit remains in the tree, places a little palm-oil on the ground as a bait, and then, when the unsuspecting spirit has quitted the tree to partake of this dainty, hastens to cut down its late abode. When the Toboongkoos of Celebes are about to clear a piece of forest in order to plant rice, they build a tiny house and furnish it with tiny clothes and some food and gold. Then they call together all the spirits of the wood, offer them the little house with its contents, and beseech them to quit the spot. After that they may safely cut down the wood without fearing to wound themselves in so doing. Before the Tomori, another tribe of Celebes, fell a tall tree they lay a quid of betel at its foot, and invite the spirit who dwells in the tree to change his lodging; moreover, they set a little ladder against the trunk to enable him to descend with safety and comfort. The Mandelings of Sumatra endeavour to lay the blame of all such misdeeds at the door of the Dutch authorities. Thus when a man is cutting a road through a forest and has to fell a tall tree which blocks the way, he will not begin to ply his axe until he has said: Spirit who lodgest in this tree, take it not ill that I cut down thy dwelling, for it is done at no wish of mine but by order of the Controller. And when he wishes to clear a piece of forest-land for cultivation, it is necessary that he should come to a satisfactory understanding with the woodland spirits who live there before he lays low their leafy dwellings. For this purpose he goes to the middle of the plot of ground, stoops down, and pretends to pick up a letter. Then unfolding a bit of paper he reads aloud an imaginary letter from the Dutch Government, in which he is strictly enjoined to set about clearing the land without delay. Having done so, he says: You hear that, spirits. I must begin clearing at once, or I shall be hanged.
Even when a tree has been felled, sawn into planks, and used to build a house, it is possible that the woodland spirit may still be lurking in the timber, and accordingly some people seek to propitiate him before or after they occupy the new house. Hence, when a new dwelling is ready the Toradjas of Celebes kill a goat, a pig, or a buffalo, and smear all the woodwork with its blood. If the building is a lobo or spirit-house, a fowl or a dog is killed on the ridge of the roof, and its blood allowed to flow down on both sides.
The ruder Tonapoo in such a case sacrifice a human being on the roof. This sacrifice on the roof of a lobo or temple serves the same purpose as the smearing of blood on the woodwork of an ordinary house. The intention is to propitiate the forest-spirits who may still be in the timber; they are thus put in good humour and will do the inmates of the house no harm. For a like reason people in Celebes and the Moluccas are much afraid of planting a post upside down at the building of a house; for the forest-spirit, who might still be in the timber, would very naturally resent the indignity and visit the inmates with sickness. The Kayans of Borneo are of opinion that tree-spirits stand very stiffly on the point of honour and visit men with their displeasure for any injury done to them. Hence after building a house, whereby they have been forced to ill-treat many trees, these people observe a period of penance for a year during which they must abstain from many things, such as the killing of bears, tiger-cats, and serpents.
2. Beneficent Powers of Tree-Spirits
WHEN a tree comes to be viewed, no longer as the body of the tree-spirit, but simply as its abode which it can quit at pleasure, an important advance has been made in religious thought. Animism is passing into polytheism. In other words, instead of regarding each tree as a living and conscious being, man now sees in it merely a lifeless, inert mass, tenanted for a longer or shorter time by a supernatural being who, as he can pass freely from tree to tree, thereby enjoys a certain right of possession or lordship over the trees, and, ceasing to be a tree-soul, becomes a forest god. As soon as the tree-spirit is thus in a measure disengaged from each particular tree, he begins to change his shape and assume the body of a man, in virtue of a general tendency of early thought to clothe all abstract spiritual beings in concrete human form. Hence in classical art the sylvan deities are depicted in human shape, their woodland character being denoted by a branch or some equally obvious symbol. But this change of shape does not affect the essential character of the tree-spirit. The powers which he exercised as a tree-soul incorporate in a tree, he still continues to wield as a god of trees. This I shall now attempt to prove in detail. I shall show, first, that trees considered as animate beings are credited with the power of making the rain to fall, the sun to shine, flocks and herds to multiply, and women to bring forth easily; and, second, that the very same powers are attributed to tree-gods conceived as anthropomorphic beings or as actually incarnate in living men.
First, then, trees or tree-spirits are believed to give rain and sunshine.
