Josef Meier, "Mythen und Sagen der Admiralitätsinsulaner," Anthropos, iii. (1908) p. 194.
Footnote 99: (return)
Josef Meier, op. cit. pp. 194 sq.
Footnote 100: (return)
C. Gouldsbury and H. Sheane, The Great Plateau of Northern Rhodesia (London, 1911), pp. 80 sq. A like tale is told by the Balolo of the Upper Congo. See Folk-lore, xii. (1901) p. 461; and below, p. 472.
Footnote 101: (return)
J. Mooney, "Myths of the Cherokee," Nineteenth Annual Report of the Bureau of American Ethnology, Part i. (Washington, 1900) p. 436, quoting "the Payne manuscript, of date about 1835." Compare id., pp. 252–254, 436 sq.
Footnote 102: (return)
Relations des Jésuites, 1634, p. 13 (Canadian reprint, Quebec, 1858).
Footnote 103: (return)
Sir Harry Johnston, The Uganda Protectorate (London, 1904), ii. 700–705 (the story was taken down by Mr. J. F. Cunningham); Rev. J. Roscoe, The Baganda (London, 1911), pp. 460–464. The story is briefly told by Mr. L. Decle, Three Years in Savage Africa (London, 1898), pp. 439 sq.
Footnote 104: (return)
J. Spieth, Die Ewe-Stämme (Berlin, 1906), pp. 590–593.
Footnote 105: (return)
R. H. Codrington, The Melanesians (Oxford, 1891), pp. 265 sq.
Footnote 106: (return)
A. Weissmann, Essays upon Heredity and Kindred Biological Problems, vol. i. (Oxford, 1891) pp. 25 sq.
Footnote 107: (return)
A. R. Wallace, quoted in A. Weissmann's Essays upon Heredity, i. (Oxford, 1891) p. 24 note.
LECTURE IV
THE BELIEF IN IMMORTALITY AMONG THE ABORIGINES OF CENTRAL AUSTRALIA
Proposed survey of the belief in immortality and the worship of the dead, as these are found among the various races of men, beginning with the lowest savages.
In previous lectures we have considered the ideas which savages in general entertain of death and its origin. To-day we begin our survey of the beliefs and practices of particular races in regard to the dead. I propose to deal separately with some of the principal races of men and to shew in detail how the belief in human immortality and the worship of the dead, to which that belief naturally gives rise, have formed a more or less important element of their religion. And in order to trace as far as possible the evolution of that worship in history I shall begin with the lowest savages about whom we possess accurate information, and shall pass from them to higher races until, if time permitted, we might come to the civilised nations of antiquity and of modern times. In this way, by comparing the ideas and practices of peoples on different planes of culture we may be able approximately to reconstruct or represent to ourselves with a fair degree of probability the various stages through which this particular phase of religion may be supposed to have passed in the great civilised races before the dawn of history. Of course all such reconstructions must be more or less conjectural. In the absence of historical documents that is inevitable; but our reconstruction will be more or less probable according to the degree in which the corresponding stages of evolution are found to resemble or differ from each other in the various races of men. If we find that tribes at approximately the same level of culture in different parts of the world have approximately the same religion, we may fairly infer that religion is in a sense a function of culture, and therefore that all races which have traversed the same stages of culture in the past have traversed also the same stages of religion; in short that, allowing for many minor variations, which flow inevitably from varying circumstances such as climate, soil, racial temperament, and so forth, the course of religious development has on the whole been uniform among mankind. This enquiry may be called the embryology of religion, in as much as it seeks to do for the development of religion what embryology in the strict sense of the word attempts to do for the development of life. And just as biology or the science of life naturally begins with the study of the lowest sorts of living beings, the humble protozoa, so we shall begin our enquiry with a study of the lowest savages of whom we possess a comparatively full and accurate record, namely, the aborigines of Australia.
Savagery a case not of degeneracy but of arrested or rather retarded development.
At the outset I would ask you to bear in mind that, so far as evidence allows us to judge, savagery in all its phases appears to be nothing but a case of arrested or rather retarded development. The old view that savages have degenerated from a higher level of culture, on which their forefathers once stood, is destitute alike of evidence and of probability. On the contrary, the information which we possess as to the lower races, meagre and fragmentary as it unfortunately is, all seems to point to the conclusion that on the whole even the most savage tribes have reached their low level of culture from one still lower, and that the upward movement, though so slow as to be almost imperceptible, has yet been real and steady up to the point where savagery has come into contact with civilisation. The moment of such contact is a critical one for the savages. If the intellectual, moral, and social interval which divides them from the civilised intruders exceeds a certain degree, then it appears that sooner or later the savages must inevitably perish; the shock of collision with a stronger race is too violent to be withstood, the weaker goes to the wall and is shattered. But if on the other hand the breach between the two conflicting races is not so wide as to be impassable, there is a hope that the weaker may assimilate enough of the higher culture of the other to survive. It was so, for example, with our barbarous forefathers in contact with the ancient civilisations of Greece and Rome; and it may be so in future with some, for example, of the black races of the present day in contact with European civilisation. Time will shew. But among the savages who cannot permanently survive the shock of collision with Europe may certainly be numbered the aborigines of Australia. They are rapidly dwindling and wasting away, and before very many years have passed it is probable that they will be extinct like the Tasmanians, who, so far as we can judge from the miserably imperfect records of them which we possess, appear to have been savages of an even lower type than the Australians, and therefore to have been still less able to survive in the struggle for existence with their vigorous European rivals.
Physical causes which have retarded progress in Australia.
The causes which have retarded progress in Australia and kept the aboriginal population at the lowest level of savagery appear to be mainly two; namely, first, the geographical isolation and comparatively small area of the continent, and, second, the barren and indeed desert nature of a great part of its surface; for the combined effect of these causes has been, by excluding foreign competitors and seriously restricting the number of competitors at home, to abate the rigour of competition and thereby to restrain the action of one of the most powerful influences which make for progress.