Andrew Lang - Magic and Religion

Golden Bough , i. xvii, 1900.

Golden Bough , i. xxi., 1900.

G. B . i. 77.

Tylor, Prim. Cult . ii. 309, citing Thevet, Singularitez de la France Antarctique , Paris, 1558, ch. 77.

Journal of Anthropological Institute , Oct. – Dec. 1900 and N.S. II., Nos. 1, 2, p. 85.

Max Müller, Hibbert Lectures, p. 16.

Natives of Central Australia , London, 1899.

With a case of ignoring the evidence I deal in the following essay, Magic and Religion .

Op. cit . p. 284.

Le Jeune, Relations , 1633, p. 17.

Ibid ., 1637, p. 49.

Prim. Cult . ii. 310.

Historic of Travaile into Virginia . By William Strachey, Gent, (a companion of Captain Smith). Hakluyt Society. Date circ .1612-1616. See Myth, Ritual, and Religion , i. xx-xxxix, 1899.

Prim. Cult . ii. p. 308.

Prim. Cult . ii. pp. 309, 310 (1873 and 1891).

Prim. Cult . ii. p. 308.

Howitt, Journal of Anthropological Institute , 1884, 1885.

United States Exploring Expedition. Ethnology and Philology p. 110.

Ridley, Kamilaroi Vocabularies , p. 17 (1875). Also in an earlier Grammar, 1866.

The Life and Adventures of William Buckley , 1852, pp. 40-48.

Howitt, J. A. I ., 1885. The Kurnai tribe.

Backhouse, Narrative of a Visit to the Australian Colonies , 1843, p. 555. Compare Threlkeld, An Australian Language , 1892, p. 47. This is a reprint of Mr. Threlkeld's early works of 1831-1857.

Op. cit . p. 47.

Journal Anthrop. Inst ., 1885.

He was supposed to live on an island, on fish which came at his call, probably a childlike answer to a tedious questioner.

Exploring Expedition of U.S ., 1846, p. 110.

Gurre Kamilaroi, or Kamilaroi Sayings . Sydney, 1856. It is a scarce little book, with illustrations and Bible stories.

Howitt, Journal Anthrop. Institute, ut supra.

Greenway, J. A. I . vii. p. 243.

Collins, Account of the Colony of New South Wales , 1798, vol. ii. p. 544.

J. A. I. . xvi. pp. 49, 50.

Op. cit ., 1885, p. 54.

For concealment from women and children, see Howitt, J. A. I . xiii. p. 192.

Dawson, Aborigines of Australia , p. 49.

J. A. I . xiii. 1885, p. 142.

Op. cit . p. 194.

Two volumes. Nutt.

Legend of Perseus , i. 97.

Folk Lore , March 1899, p. 55.

Ridley, J. A. I. , 1872, p. 282.

Folk Lore , March 1899, pp. 52, 53.

J. A. I . vol. xiv. p. 310.

See his and Mr. Fison's Kamilaroi and Kurnai , 1881.

North-West Central Queensland Aborigines , pp. 14, 36, 116, 153, 158, 165.

Eyre, vol. ii. pp. 355-357.

Aborigines of Victoria.

Arranged in lines from the literal translation, preserving the native idiom. Howitt, J. A. I . vol. xvi. pp. 330, 331.

Anthropologie , vi. p. 798.

Spencer and Gillen, p. 549.

G. B . i. p. 63.

G. B . ii. p. 51.

G. B . i. p. 71.

J. Dawson, Australian Aborigines , pp. 50, sq .

A. W. Howitt in Journal of the Anthropological Institute , xiii. (1884), 191.

Fison and A. W. Howitt, Kamilaroi and Kurnai , p. 255.

See A. W. Hewitt in Journal of the Anthropological Institute , xiii. (1884), p. 459.

See A. W. Howitt in Journal of the Anthropological Institute , xviii. (1889), pp. 32, sq . Religion is not mentioned here.

See Spencer and Gillen, Native Tribes of Central Australia.

E. M. Curr, The Australian Race , i. 45.

Native Tribes of South Australia , p. 260.

E. M. Curr, The Australian Race , i. 45.

Cf. Mr. Matthews and Mr. Crawley, J. A. I . xxiv. 413.

J. A. I . xiv. 1885, p. 521.

G. B . i. 72, note; J. A. I . xiii. p. 191 (1884).

J. A. I ., 1885, p. 321, note 2.

G. B . i. 72, note 1. In the first edition of Myth, Ritual, and Religion I quoted Mr. Howitt's evidence of 1881. In the second edition I naturally cited his later testimony.

G. B . ii. 49, 50.

G. B . ii. 51, citing Brough Smyth's Aborigines of Victoria , ii. 311.

November 1894, pp. 158-198.

G. B . ii. 51-53.

For 'Fisher's Ghost' see Blackwood's Magazine , August 1897, p. 78 et seq.

J. A. I . xv. 4.

To be true to my own principles, I note a few points in Mr. Frazer's Australian evidence, published by him in J. A. I ., November 1894.

Mr. Gason, an excellent witness, says that the Dieri think some souls turn into old trees or rocks, or 'as breath ascend to the heavens,' to 'Purriewillpanina.' The Dieri believe the Mooramoora created them and will look after their spirits ( op. cit . p. 175). Mr. Frazer, however, calls the Mura Mura 'remote ancestral spirits,' who would have a difficulty, one thinks, in creating the Dieri. The names of the dead may not be mentioned (p. 176).

The station master at Powell's Creek denies that magic 'exists in any shape or form.' There are no religious dances, no belief in a future life (p. 180). Mr. Lindsay Crawford says 'nothing is known of the nature of souls.' For the last ten years this gentleman 'had held no communication with the natives at all, except with the rifle.' Perhaps his negative evidence is not very valuable, as he does not appear to have won the friendly confidence of the blacks. Mr. Matthews says: 'Many tribes believe future existence is regulated by due observances at burial according to the rites of the tribe' (p. 190). Mr. Foelsche, described by Dr. Stirling as 'a most intelligent and accurate observer, who knows the natives well,' contributes a belief in a benevolent creator, with a demiurge who made the blacks. He inhabits Teelahdlah, among the stars. 'He never dies.' He is 'a very good man,' not a 'spirit.' A subterranean being 'can read and write, and keeps a book' of men's actions. This is so manifestly due to European influence that I have not cited Mr. Foelsche's evidence. Mr. Foelsche 'knows of no magic or witchcraft being practised' (p. 197). The blacks believe that after death their souls 'go up'; they then point skywards (p. 198).