Lang Andrew
Magic and Religion
XV
WALKING THROUGH FIRE
Perhaps the topic of this paper may be ranged under the head of 'Magic,' though in many cases the rite of passing through fire is sanctioned by religion, and the immunity of the performers is explained by the protection of gods. The immunity is really the curious feature. Mr. Frazer describes the Chinese vernal festival of fire in spring, connected as it is with the widespread custom of 'renewing the fire' at a certain season. The chief performers are labourers, who must fast for three days and observe chastity for a week; while they are taught in the temple how to discharge the difficult and dangerous duty which is to be laid upon them. 'The fire is made in an enormous brazier of charcoal, sometimes twenty feet wide.' The fire is gratified with salt and rice, thrown on it by a Taoist priest. Further, 'two exorcists, barefooted, and followed by two peasants, traverse the fire again and again till it is somewhat beaten down.' The procession of performers then walks through amidst much excitement. Their immunity is ascribed to the horny consistency of the soles of their feet, and they suffer if the fire touches their ankles.473 Various Indian examples are given by Mr. Frazer. Captain Mackenzie found the performance remote from the 'sensational,' and thought that only girls with tender soles were likely to suffer. A case is also quoted from Strabo, women being the performers, and the instance of the Hirpi of Soracte is well known.474 Mr. Frazer is interested mainly in the religious, magical, or ritual significance of the rite, which varies in different places. To me, on the other hand, the immunity of the performers appears a subject worthy of physiological inquiry.
The subject occurs everywhere in history, legend, folklore, law, and early religion, and yet nobody has thought it worth while to collect the ancient reports and to compare them with well-authenticated modern examples. In Mr. Tylor's celebrated work, 'Primitive Culture,' only one or two casual allusions are made to the theme. 'They built the high places of Baal, in the valley of the son of Hinnom, to cause their sons and daughters to pass through to Moloch,' that is to pass through the fire, 'whether in ritual or symbolical sacrifice.'475 As a supposed rite of purification the ceremony is again touched upon lightly.476 Again: 'The ancient ceremony of passing through a fire, or leaping over burning brands, has been kept up vigorously in the British Isles,'477 namely, at the midsummer ceremonies, when it is, or was, the custom to jump over, or run through, light fires. Nobody would guess that a rite of passing deliberately, and unscathed, through ovens or furnaces yet exists in Japan, Bulgaria, the Society Islands, Fiji, Southern India, Trinidad, the Straits Settlements, the Isle of Mauritius, and, no doubt, in other regions.
We must distinguish between such sportive playing with fire as prevailed recently in our isles and the more serious Fire Ceremony of Central Australia, which tests endurance on the one hand, and the apparent contravention of a natural law on the other. Again, we must discount the popular reply that the hand can be rapidly plunged into molten metal and withdrawn without injury, for we do not happen to be concerned with such a brief exposure to heat. Once more, the theory of the application of some unknown chemical substance must be rejected, because, as we shall prove, there are certainly cases in which nothing of the kind is done. Moreover, science is acquainted with no substance – alum or diluted sulphuric acid, or the like – which will produce the result of preventing cauterisation.478 Sir William Crookes, at least, is not familiar with any such resources of science. His evidence as to fire-handling by D. D. Home is familiar, and I understand that Mr. Podmore can only explain it away by an hypothesis of a trick played in a bad light, by means of an asbestos glove or some such transparent trick.479 Perhaps he adds a little 'hallucination' on the part of the spectators. But asbestos and hallucination are out of the question in the cases which I am about to quote.
Home was, or feigned to be, in a state of trance when he performed with fire. The seeress of Lourdes, Bernadette, was also in religious contemplation when she permitted the flame of a candle to play through her clasped fingers (which were unscathed) for a timed quarter of an hour.480 Some Indian devotees, again, aver that they 'meditate' on some divine being while passing over the glowing embers, and the Nistinares of Bulgaria, who dance in the fire, are described as being in a more or less abnormal mental condition. But even this condition is absent in the well-attested Raiatean and Fijian examples, in which also no kind of chemical preparation is employed. Finally, where savages are concerned, the hardness of the skins of their feet is dwelt upon, as in the Chinese case already quoted. But, first, the sole of the boot would be scorched in the circumstances, while their feet are not affected; next, the savages' feet were not leathery (so Dr. Hocken avers); thirdly, one of the Europeans who walked through the fire at Rarotonga declares that the soles of his own feet are peculiarly tender. Thus every known physical or conjectured psychical condition of immunity fails to meet the case, and we are left wholly without an ascertained, or a good conjectural, 'reason why' for the phenomena.
I shall begin with the most recent and the best authenticated cases, and work back in time, and in civilisation. Mr. Tregear, the well-known lexicographer of the Maori and the allied Mangarova languages, lately sent me the twenty-ninth number of 'The Journal of the Polynesian Society,' March 1899, Wellington, N.Z. Professors Max Müller and Sayce were Honorary Members of the Society, which studies Polynesian languages, customs, and conditions. Mr. Tregear attests the upright, truth-telling character of the British official, who is the narrator of his own experiment. As the journal is not widely circulated in England, I quote the whole of the brief report.
THE UMU-TI, OR FIRE-WALKING CEREMONY
BY COLONEL GUDGEON, BRITISH RESIDENT, RAROTONGA
[In this Journal, vol. ii p. 105, Miss Teuira Henry describes this ceremony as practised in Raiatea, of the Society group. We have lately received from Colonel Gudgeon the following account of his experiences in walking barefooted across the glowing hot stones of a native oven, made in Rarotonga by a man from Raiatea. Since the date of the paper quoted, it has come to light that the Maoris of New Zealand were equally acquainted with this ceremony, which was performed by their ancestors. On reading Colonel Gudgeon's account to some old chiefs of the Urewera tribe, they expressed no surprise, and said that their ancestors could also perform the ceremony, though it has long gone out of practice. – EDITORS.]
I must tell you that I have seen and gone through the fire ceremony of the Umu-ti.
The oven was lit at about dawn on the 20th of January, and I noticed that the stones were very large, as also were the logs that had been used in the oven for heating purposes.
About 2 P.M. we went to the oven and there found the tohunga (a Raiatea man) getting matters ready, and I told him that, as my feet were naturally tender, the stones should be levelled down a bit. He assented to this, and evidently he had intended to do so, for shortly after, the men with very long poles, that had hooks, began to level the stones flat in the oven, which was some 12 ft. in diameter. He then went with his disciple and pointed to two stones that were not hot, and instructed him the reason was that they had been taken from a marae, or sacred place.
He then unwound two bundles, which proved to be branches of a large-leaved Ti (or Dracæna) plucked, it is said, from two of these trees standing close together, and it is said that the initiated can on such occasions see the shadow of a woman with long hair, called te varua kino (evil spirit), standing between the trees. The right-hand branch is the first plucked, and it is said that the branches bend down to be plucked.
So much for the Shamanism, and now for the facts.
The tohunga (priest) and his tauira (pupil) walked each to the oven, and then halting, the prophet spoke a few words, and then each struck the edge of the oven with the ti branches. This was three times repeated, and then they walked slowly and deliberately over the two fathoms of hot stones. When this was done, the tohunga came to us, and his disciple handed his ti branch to Mr. Goodwin, at whose place the ceremony came off, and they went through the ceremony. Then the tohunga said to Mr. Goodwin, 'I hand my mana (power) over to you; lead your friends across.' Now, there were four Europeans – Dr. W. Craig, Dr. George Craig, Mr. Goodwin, and myself – and I can only say that we stepped out boldly. I got across unscathed, and only one of the party was badly burned; and he, it is said, was spoken to, but, like Lot's wife, looked behind him – a thing against all rules.
I can hardly give you my sensations, but I can say this: that I knew quite well I was walking on red-hot stones and could feel the heat, yet I was not burned. I felt something resembling slight electric shocks, both at the time and afterwards, but that is all. I do not know that I should recommend every one to try it. A man must have mana to do it; if he has not, it will be too late when he is on the hot stone of Tama-ahi-roa.
I cannot say that I should have performed this wizard trick had I not been one of the fathers of the Polynesian Society, and bound to support the superiority of the New Zealander all over Polynesia – indeed all over the world. I would not have missed the performance for anything.
To show you the heat of the stones, quite half an hour afterwards some one remarked to the priest that the stones would not be hot enough to cook the ti. His only answer was to throw his green branch on the oven, and in a quarter of a minute it was blazing. As I have eaten a fair share of the ti cooked in the oven, I am in a position to say that it was hot enough to cook it well.
I walked with bare feet, and after we had done so, about 200 Maoris followed. No one, so far as I saw, went through with boots on. I did not walk quickly across the oven, but with deliberation, because I feared that I should tread on a sharp point of the stones and fall. My feet also were very tender. I did not mention the fact, but my impression as I crossed the oven was that the skin would all peel off my feet. Yet all I really felt when the task was accomplished was a tingling sensation not unlike slight electric shocks on the soles of my feet, and this continued for seven hours or more. The really funny thing is that, though the stones were hot enough an hour afterwards to burn up green branches of the ti, the very tender skin of my feet was not even hardened by the fire.
Many of the Maoris thought they were burned, but they were not – at any rate not severely.
Do not suppose that the man who directed this business was an old tohunga. He is a young man, but of the Raiatea family, who are hereditary fire-walkers.
I can only tell you it is mana – mana tangata and mana atua.
On this report a few remarks may be offered. (1) No preparation of any chemical, herbal, or other sort was applied to the Europeans, at least. (2) 'The handing over the mana' (or power) was practised by Home, sometimes successfully (it is alleged), as when Mr. S. C. Hall's scalp and white locks were unharmed by a red-hot coal; sometimes unsuccessfully. A clergyman of my acquaintance still bears the blister caused when he accepted a red-hot coal from the hand of Home, as he informs – me by letter. (3) The 'walk' was shorter than seems common: only 12 ft. (4 paces). (4) A friend of Colonel Gudgeon's was badly burned, and the reason assigned was a good folklore reason, since the days of Lot's wife, of Theocritus, and of Virgil: he looked behind. (5) The feeling as if of 'slight electric shocks' is worthy of notice. (6) Colonel Gudgeon clearly believes that a man without mana had better not try, and by mana, here, he probably means 'nerve.' As we can hardly suppose, in spite of Home, that mana, in a supernormal sense, can be 'handed over' by one man to another, Colonel Gudgeon's experience seems equally to baffle every theory of 'how it is done.' Perhaps we can all do it. People may make their own experiments. Perhaps Colonel Gudgeon faced fire in a manner so unusual as a result of Dr. Hocken's description of the Fijian rite at Mbenga, an isle twenty miles south of Suva. This account was published in the 'Transactions of the New Zealand Institute,' vol. xxxi. 1898, having been read before the Otago Institute on May 10, 1898, and is here reprinted in full as follows: —
AN ACCOUNT OF THE FIJI FIRE CEREMONY
BY DR. T. M. HOCKEN, F.L.S.
Amongst the many incidents witnessed during a recent visit to the tropical island of Fiji, probably none exceeded in wonder and interest that of which I propose to give some account this evening, and to which may be applied the designation of 'fire ceremony.' It is called by the natives 'vilavilairevo.' In this remarkable ceremony a number of almost nude Fijians walk quickly and unharmed across and among white-hot stones, which form the pavement of a huge native oven – termed 'lovo' – in which shortly afterwards are cooked the succulent sugary roots and pith of the Cordyline terminalis, one of the cabbage trees, known to the Maoris as the 'ti,' and to the Fijians as the 'masawe.' This wonderful power of fire-walking is now not only very rarely exercised, but, at least as regards Fiji, is confined to a small clan or family – the Na Ivilankata– resident on Bega (= Mbenga), an island of the group, lying somewhat south of Suva, and twenty miles from that capital.
A small remnant of the priestly order at Raiatea, one of the Society Islands, is yet able to utter the preparatory incantation, and afterwards to walk through the fire.
It exists also in other parts of the world, as in parts of India, the Straits Settlements, West India Islands, and elsewhere. Very interesting accounts of the ceremony as seen at Raiatea and at Mbenga are to be found in the second and third volumes of the 'Journal of the Polynesian Society,' and in Basil Thomson's charming 'South Sea Yarns.' These descriptions filled our small party of three – my wife, Dr. Colquhoun, and myself – with the desire to witness it for ourselves, and, if possible, to give some explanation of what was apparently an inexplicable mystery. Our desires were perfectly realised.
The Hon. Mr. A. M. Duncan, a member of the Legislative Council of Fiji, and agent at Suva of the Union Steamship Company, to whom I carried a letter of introduction from Mr. James Mills, the managing director of that Company, was most courteous and obliging, and promised his best efforts in the matter. His energy and ready response succeeded, with the result that a large party from Suva enjoyed such a day as each one must have marked with a red letter.
It was necessary to give the natives three days in which to make their preparations – constructing the oven and paving it with stones, which then required heating for thirty-six or forty-eight hours at least with fierce fires fed with logs and branches. They had also to gather their stores of food to form the foundation of the huge feast whose preparation was to succeed the mystic ceremony. During these three days we lost no opportunity of collecting from former witnesses of the ceremony whatever information or explanation they could afford, but with no very satisfactory result: the facts were undisputed, but the explanations quite insufficient. Some thought that the chief actors rubbed their bodies with a secret preparation which rendered them fireproof; others that lifelong friction on the hard hot rocks, coral-reefs, and sands had so thickened and indurated the foot-sole that it could defy fire; but all agreed as to the bona fides of the exhibition. The incident recounted in the 'Polynesian Journal' was also confirmed – where Lady Thurston threw her handkerchief upon the shoulder of one of the actors, and though it remained there but a few seconds before being picked off by means of a long stick, it was greatly scorched.481
The story or legend attached to this weird gift of fire-walking was told us, with some variation, by two or three different people, and it is mainly as follows: A far-distant ancestor of the present inheritors of this power was walking one day when he espied an eel, which he caught, and was about to kill. The eel squeaked out and said, 'Oh! Tui Na Galita (= Eng-Galita), do not kill me; spare me. I am a god and I will make you so strong in war that none shall withstand you.' 'Oh, but,' replied Na Galita, 'I am already stronger in war than any one else, and I fear no one.' 'Well, then,' said the eel. 'I will make your canoe the fastest to sail on these seas, and none shall come up with it.' 'But,' replied Na Galita, 'as it is, none can pass my canoe.' 'Well, then,' rejoined the eel. 'I will make you a great favourite among women, so that all will fall in love with you.' 'Not so,' said Na Galita, 'I have one wife, of whom I am very fond, and I desire no other.' The poor eel then made other offers, which were also rejected, and his chances of life were fading fast when he made a final effort. 'Oh, Na Galita, if you will spare me, I will so cause it that you and your descendants shall henceforth walk through the masawe oven unharmed.' 'Good,' said Na Galita, 'now I will let you go.' This story varies somewhat from that told in the 'Polynesian Journal.'482
The eventful morning was blazingly hot and brilliant, and the vivid-blue sky was without a cloud as we steamed down towards Mbenga in the s.s. Hauroto. Mr. Vaughan, an eminent inhabitant of Suva, who has charge of the Meteorological Department there, was of our party, and carried the thermometer. This was the most suitable for our purpose procurable; it was in a strong japanned-tin casing, and registered 400° Fahr. We had also three amateur photographers.
Owing to the numerous coral-reefs and shallows, we finally transhipped into the Maori, a steamer of much less draught. Approaching the silent verdure-clad islet, with its narrow beach of white coral sand, we saw a thin blue haze of smoke curling above the lofty cocoanut trees at a little distance in the interior, which sufficiently localised the mysterious spot. We now took the ship's boat, and soon, stepping ashore, made our way through a narrow pathway in the dense bush until we came to an open space cleared from the forest, in the midst of which was the great lovo, or oven.
A remarkable and never-to-be-forgotten scene now presented itself. There were hundreds of Fijians, dressed according to the rules of nature and their own art – that is, they were lightly garlanded here and there with their fantastic likulikus of grass, ornamented with brilliant scarlet and yellow hibiscus flowers and streamers of the delicate ribbonwood. These hung in airy profusion from their necks and around their waists, showing off to advantage their lovely brown glossy skins. In addition, many wore clean white cotton sulus, or pendant loin-cloths. All were excited, moving hither and thither in wild confusion, and making the forest ring again with, their noisy hilarity. Some climbed the lofty cocoa-palms, hand over hand, foot over foot, with all the dexterity of monkeys. The top reached, and shrouded amongst the feathery leaves, they poured down a shower of nuts for the refreshment of their guests.
The celerity with which they opened the nuts was something astonishing, and afforded an example, too, as to the mode of using stone implements. A stout strong stick, 3 ft. long, and sharpened at both ends, was driven into the ground, and a few smart strokes upon it soon tore from the nut its outer thick covering. The upper part of the shell was then broken off by means of a long sharp-edged stone as cleanly and regularly as the lid of an egg is removed with a knife, and then was disclosed a pint of delicious milk – a most welcome beverage on that over-poweringly hot day.
The great oven lay before us, pouring forth its torrents of heat from huge embers which were still burning fiercely on the underlying stones. These were indeed melting moments for the spectators. The pitiless noontide sun, and the no less pitiless oven-heat, both pent up in the deep well-like forest clearing, reduced us to a state of solution from which there was no escape. Despite this the photographers took up their stations, and others of us proceeded to make our observations. The lovo, or oven, was circular, with a diameter of 25 ft. or 30 ft.; its greatest depth was perhaps 8 ft., its general shape that of a saucer, with sloping sides and a flattish bottom, the latter being filled with the white-hot stones. Near the margin of the oven, and on its windward side, the thermometer marked 114°.
Suddenly, and as if Pandemonium had been let loose, the air was filled with savage yells; a throng of natives surrounded the oven, and in a most ingenious and effective way proceeded to drag out the smouldering unburnt logs and cast them some distance away. Large loops of incombustible lianas attached to long poles were dexterously thrown over the burning trunks, much after the manner of the head-hunters of New Guinea when securing their human prey. A twist or two round of the loop securely entangled the logs, which were then dragged out by the united efforts of scores of natives, who all the while were shouting oat some wild rhythmical song. This accomplished, the stones at the bottom of the oven were disclosed, with here and there flame flickering and forking up through the interstices. The diameter of the area occupied by those stones was about 10 ft., but this was speedily increased to a spread of 15 ft. or more by a second ingenious method. The natives thrust their long poles, which were of the unconsumable wi-tree (Spondias dulcis), between the stones at intervals of perhaps 1 ft. A long rope-like liana —wa– previously placed underneath the poles, and 1 ft. or 2 ft. from their extremities, was now dragged by scores of lusty savages, with the effect of spreading and levelling the stones. This done, our thermometer was suspended by a simple device over the centre of the stones, and about 5 ft. or 6 ft. above them; but it had to be withdrawn almost immediately, as the solder began to melt and drop, and the instrument to be destroyed. It, however, registered 282° Fahr., and it is certain that had not this accident occurred, the range of 400° would have been exceeded, and the thermometer burst.
During all these wild scenes we had seen nothing of the main actors – of the descendants of Na Galita. Doubtless to give more impressive effect, they had been hiding in the forest depths until the signal should be given and their own supreme moment arrive. And now they came on, seven or eight in number, amidst the vociferous yells of those around. The margin reached, they steadily descended the oven slope in single file, and walked, as I think, leisurely, but as others of our party think, quickly, across and around the stones, leaving the oven at the point of entrance. The leader, who was longest in the oven, was a second or two under half a minute therein. Almost immediately heaps of the soft and succulent leaves of the hibiscus, which had been gathered for the purpose, were thrown into the oven, which was thus immediately filled with clouds of hissing steam. Upon the leaves and within the steam the natives, who had returned, sat or stood pressing them down in preparation for cooking the various viands which were to afford them a sumptuous feast that evening or on the morrow.
But for us the most interesting part of the drama was over, and it only remained to review observations and draw conclusions. Just before the great event of the day, I gained permission to examine one or two of the fire-walkers prior to their descent into the oven. This was granted without the least hesitation by the principal native magistrate of the Rewa district, N'Dabea by name, but generally known as Jonathan. This native is of great intelligence and influence, is a member of the Na Galita Clan, and has himself at various times walked through the fire. On this occasion he took no other part in the ceremony than that of watching or superintending it. The two men thus sent forward for examination disclosed no peculiar feature whatever. As to dress, they were slightly garlanded round the neck and the waist; the pulse was unaffected, and the skin, legs, and feet were free from any apparent application. I assured myself of this by touch, smell, and taste, not hesitating to apply my tongue as a corroborative. The foot-soles were comparatively soft and flexible – by no means leathery and insensible. Thus the two Suvan theories were disposed of. This careful examination was repeated immediately after egress from the oven, and with the same result. To use the language of Scripture, 'No smell of fire had passed upon them.' No incantations or other religious ceremonial were observed. Though these were formerly practised, they have gradually fallen into disuse since the introduction of Christianity. I did not succeed in procuring the old incantation formula; doubtless it was similar to that of the old Raiatean ceremony, which is given in the second volume of the 'Polynesian Society's Journal,' p. 106.
Whilst walking through the fire, Dr. Colquhoun thought the countenances of the fire-walkers betrayed some anxiety. I saw none of this; nor was it apparent to me at either examination. The stones, which were basaltic, must have been white-hot, but due to the brilliance of the day this was not visible.
Various natives, being interrogated for an explanation, replied, with a shrug, 'They can do this wonderful thing; we cannot. You have seen it; we have seen it.' Whilst thus unable to suggest any explanation or theory, I am absolutely certain as to the truth of the facts and the bona fides of the actors. A feature is that, wherever this power is found, it is possessed by but a limited few. I was assured, too, that any person holding the hand of one of the fire-walkers could himself pass through the oven unharmed. This the natives positively assert.
My friend Mr. Walter Carew, for thirty years a Resident Commissioner and Stipendiary Magistrate in Fiji, has frequently conversed with Jonathan (referred to above), who, whilst withholding no explanation, can give none. He says, 'I can do it, but I do not know how it is done;' and, further, that at the time he does not experience any heat or other sensation.
Does any psychical condition explain these facts, as suggested in Lang's 'Modern Mythology'?483 I certainly did not observe any appearance of trance or other mental condition. In connection with this Mr. Carew thinks that intense faith is the explanation, and that if this were upset, the descendants of Na Galita would be no longer charmed. But it is difficult to see how any mental state can prevent the action of physical law. Hypnotism and anæsthetics may produce insensibility to pain, but do not interfere with the cautery.
Many of the so-called fire miracles are remarkable indeed, but are readily explained, and by no means come within the present category. Such, for instance, as plunging the hand, which is protected by the interposed film of perspiration assuming the globular state of water, into boiling lead. Similarly, many conjuring feats. At the beginning of this century an Italian – Lionetti – performed remarkable experiments: rubbed a bar of red-hot iron over his arms, legs, and hair, and held it between his teeth; he also drank boiling oil. Dr. Sementini, of Naples, carefully examined these experiments, and experimented himself until he surpassed the fireproof qualities of his suggestor. He found that frequent friction with sulphurous acid rendered him insensible to red-hot iron; a solution of alum did the same. A layer of powdered sugar covered with soap made his tongue insensible to heat. In these and similar instances, however, an explanation, though probably not a very sufficient one, has been given, but in that forming the subject of this paper no solution has been offered. Lang's chapter on the 'Fire Walk' should be consulted; his account of the Bulgarian Nistinares is as wonderful and inexplicable as anything here recited. The whole subject requires thorough scientific examination.
My next case occurs among a civilised race, the Japanese, and is vouched for by Mr. Lafcadio Hearn, an American writer, whose book I have not at hand, and by Colonel Andrew Haggard.484 Colonel Haggard saw the fire-walk done in Tokio, on April 9, 1899. The fire was 6 yards long by 6 ft wide. The rite was in honour of a mountain god. Ablutions in cold water were made by the performers, and Colonel Haggard was told by one young lady that she had not only done the fire-walk, but had been 'able to sit for a long time, in winter, immersed in ice-cold water, without feeling the cold in the least.' After some waving of wands and sprinkling of salt, people of all ages walked through, not glowing stones in this case, but 'red-hot charcoal.' 'I examined their feet afterwards: they were quite soft, and not a trace of fire upon them.' Colonel Haggard says that the rite is 'a very unusual thing' in Japan: many of the Japanese living in Tokio had never heard of it before. Colonel Haggard was unable to get any clear answer as to why the rite is performed. The priest talked something about a good God who had power over the bad element of fire. It is not clear how, the rite being so unusual, two Japanese ladies told Colonel Haggard that they had 'frequently gone through the fiery ordeal.'
If any one is anxious to know the particulars of the rite as practised in the isle Mauritius, he may communicate with our police officials there, who annually superintend the performance. Coolies from southern India do just what is done by Japanese and Fijians. Our administration, however, does not permit women to pass through the fire.
