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Magic and Religion
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Native Tribes of South Australia, p. 260.
61
E. M. Curr, The Australian Race, i. 45.
62
Cf. Mr. Matthews and Mr. Crawley, J. A. I. xxiv. 413.
63
J. A. I. xiv. 1885, p. 521.
64
G. B. i. 72, note; J. A. I. xiii. p. 191 (1884).
65
J. A. I., 1885, p. 321, note 2.
66
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.
67
G. B. ii. 49, 50.
68
G. B. ii. 51, citing Brough Smyth's Aborigines of Victoria, ii. 311.
69
November 1894, pp. 158-198.
70
G. B. ii. 51-53.
71
For 'Fisher's Ghost' see Blackwood's Magazine, August 1897, p. 78 et seq.
72
J. A. I. xv. 4.
73
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).
74
G.B. i. 72 note i. 77.
75
See 'The Theory of Loan Gods.'
76
J. A. I. January to June, 1900, No. 31, p. 27.
77
Asiatic Studies, ii. 172.
78
G. B. i. 77.
79
G. B. ii. 1.
80
G. B. ii. 1-59, and passim, almost.
81
G. B. i. 78, 79.
82
G. B. i. 81.
83
G. B. ii. 8; i. 232, 233.
84
61
E. M. Curr, The Australian Race, i. 45.
62
Cf. Mr. Matthews and Mr. Crawley, J. A. I. xxiv. 413.
63
J. A. I. xiv. 1885, p. 521.
64
G. B. i. 72, note; J. A. I. xiii. p. 191 (1884).
65
J. A. I., 1885, p. 321, note 2.
66
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.
67
G. B. ii. 49, 50.
68
G. B. ii. 51, citing Brough Smyth's Aborigines of Victoria, ii. 311.
69
November 1894, pp. 158-198.
70
G. B. ii. 51-53.
71
For 'Fisher's Ghost' see Blackwood's Magazine, August 1897, p. 78 et seq.
72
J. A. I. xv. 4.
73
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).
74
G.B. i. 72 note i. 77.
75
See 'The Theory of Loan Gods.'
76
J. A. I. January to June, 1900, No. 31, p. 27.
77
Asiatic Studies, ii. 172.
78
G. B. i. 77.
79
G. B. ii. 1.
80
G. B. ii. 1-59, and passim, almost.
81
G. B. i. 78, 79.
82
G. B. i. 81.
83
G. B. ii. 8; i. 232, 233.
84
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В борьбе за власть есть первые; есть вторые; и есть 6ыдло (из канала BS "Без Слёз").
- Вторые всегда стремятся стать первыми. Но ресурсы власти – у п...
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