communication is desired enters her body and talks through her to the living; also the man into whom a deity is brought by invocations and mesmeric passes, when, assuming the divine figure and attitude, he pronounces the oracle.[1] In Burma, the fever-demon of the jungle seizes trespassers on his domain, and shakes them in ague till he is exorcised, while falls and apoplectic fits are the work of other spirits. The dancing of women by demoniacal possession is treated by the doctor covering their heads with a garment, and thrashing them soundly with a stick, the demon and not the patient being considered to feel the blows; the possessing spirit may be prevented from escaping by a knotted and charmed cord hung round the bewitched person's neck, and when a sufficient beating has induced it to speak by the patient's voice and declare its name and business, it may either be allowed to depart, or the doctor tramples on the patient's stomach till the demon is stamped to death. For an example of invocation and offerings, one characteristic story told by Dr. Bastian will suffice. A Bengali cook was seized with an apoplectic fit, which his Burmese wife declared was but a just retribution, for the godless fellow had gone day after day to market to buy pounds and pounds of meat, yet in spite of her remonstrances would never give a morsel to the patron-spirit of the town; as a good wife, however, she now did her best for her suffering husband, placing near him little heaps of coloured rice for the 'nat,' and putting on his fingers rings with prayers addressed to the same offended being—'Oh ride him not!'—'Ah let him go!'—'Grip him not so hard!'—'Thou shalt have rice!'—'Ah, how good that tastes!' How explicitly Buddhism recognizes such ideas, may be judged from one of the questions officially put to candidates for admission as monks or talapoins—'Art thou afflicted by madness or the other ills caused by giants, witches, or evil demons of the forest and mountain?'[2] Within our own domain of British India,
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ANIMISM.
