which was thought to bleed whenever it was cut; moreover the steel was supposed to penetrate the woodman’s body to the same depth that it penetrated the tree, and the wound on the tree and on the man’s body healed together.[1]
Sometimes it is the souls of the dead which are believed to animate the trees. The Dieyerie tribe of South Australia regard as very sacred certain trees, which are supposed to be their fathers transformed; hence they will not cut the trees down, and protest against the settlers doing so.[2] Some of the Philippine Islanders believe that the souls of their forefathers are in certain trees, which they therefore spare. If obliged to fell one of these trees they excuse themselves to it by saying that it was the priest who made them fell it.[3] In an Annamite story an old fisherman makes an incision in the trunk of a tree which has drifted ashore; but blood flows from the cut, and it appears that an empress with her three daughters, who had been cast into the sea, are embodied in the tree.[4] The story of Polydorus will occur to readers of Virgil.
In these cases the spirit is viewed as incorporate in the tree; it animates the tree and must suffer and die with it. But, according to another and no doubt later view, the tree is not the body, but merely the abode of the tree-spirit, which can quit the injured tree as men quit a dilapidated house. Thus when the Pelew Islanders are felling a tree, they conjure the spirit of
- ↑ Mannhardt, Baumkultus, p. 35 sq.
- ↑ Native Tribes of South Australia, p. 280.
- ↑ Blumentritt, “Der Ahnencultus und die religiösen Anschauungen der Malaien des Philippinen-Archipels,” in Mittheilungen der Wiener Geogr. Gesellschaft, 1882, p. 165 sq.
- ↑ Landes, “Contes et légendes annamites,” No. 9, in Cochinchine Française. Excursions et Reconnaissances, No. 20, p. 310.
