A very high stage of development in stellar science and mythology is reached among the Euahlayi tribe of the north-west district of New South Wales; anyone interested in the catasterisms of ancient mythology should read the full account given for this tribe. Venus is called ‘the Laughing Star’—the reason for her laughter is a coarse jest—, the Milky Way is an overflow of water. The stars are fires which the spirits of the dead have lit in their journey across the sky, and the dusky haze—i. e. presumably the dark patches without stars, which interest primitive peoples as much as the stars themselves—is the smoke of the fires. A waving dark shadow which you will see along the Milky Way is a crocodile. Two dark spots in Scorpio are devils who try to catch the spirits of the dead; sometimes they come down to earth and make whirlwinds. The Pleiades are seven sisters, ice-maidens; two have been dulled because a man caught them and tried to melt the ice off them: they succeeded in escaping to heaven, but do not shine so brightly as their sisters. The sword and belt of Orion are boys who on earth loved and followed the Pleiades, but after death were turned into stars. In order to remind people of them the Pleiades drop down some ice in the winter, and it is they who make the winter thunderstorms. Castor and Pollux are two hunters of long ago. Canopus is ‘the Mad Star’: he went mad on losing his loves. The Magellanic Clouds are ‘the Native Companions’, mother and daughter, pursued by Wurrawilberoo. ‘The Featherless Emu’ is a devil of water-holes, who goes every night to his sky-camp, ‘the Coal-pit’, i. e. the dark spot beside the Southern Cross. Corvus is a kangaroo, the Southern Crown an eagle-hawk, the Cross the first spirit-tree, a huge yaraon which was the medium for the translation to the sky of the first man who died on earth. The white cockatoos which used to roost in the branches of this tree followed it and became the Pointers[525].
Ridley has obtained from the former chief of the Gingi tribe a long series of star-names. Especially noteworthy for the observation of the risings is the following. The Northern Crown is called mullion wollai, ‘the Eagle’s Nest’, when it stands exactly north on the meridian. Altair rises, and is called mullion-ga, ‘Eagle-in-action’, the eagle springs up to guard his nest. Later Vega rises, and is also called mullion-ga. The ‘holes’ are also well known. The dark spot at the foot of the Cross (the zuu tree) is called an emu, the bird sits under the tree[526]. Elsewhere the star at the head of the Cross is an opossum fleeing from a pursuer—the ‘hole’ between the fore-feet of Centaurus and the Cross[527].
As to the stellar science of the Melanesians we are very variously informed. The tribes of the Torres Straits have a richly developed mythology and observation of the stars[528]. They distinguish the planets from the fixed stars, at least they notice that Venus does not twinkle[529]. The Banks Islanders never travel by night, and consequently do not use the stars in navigation; in consequence of this, says our authority, no definite information about the names of stars or constellations could be obtained. A native gave a few names, but could not point out the stars which they were said to denote[530]. The Moanu of the Admiralty Islands understand the moon and the stars, but the Matankor know neither stars nor moon[531]. A statement such as this must be received with great reserve, especially when it comes from a native of another tribe. In any case it would constitute an exception, since extremely primitive tribes know the stars quite well, the natives of New Britain and of the Solomon Islands even very well. The Pleiades and corona borealis play an important part (cp. [below, p. 141]). The former are called in Lambutjo kiasa, on the Gazelle Peninsula ‘the People-at-the-feast’, and on Bambatana and Alu the year is reckoned according to them: the Crown is called in Lambutjo ‘the Fisher’, in Buin ‘Taro-leaf-greens’, on the Gazelle Peninsula ‘the Thornback’. Further star-names are:—for the Hyades in Buin ‘Earth-rat’, in Lambutjo kapet, a large net for deep water, on the Gazelle Peninsula kakapepe, a kind of small fish, the star in the middle of the constellation is called ‘Hog-fish’. Cygnus is called in Buin ‘Hog-bearer’, in Lambutjo ‘the Three Men’. ‘The Dog’ or ‘Shark’ is a large star ‘that pursues the Fishes’. Many myths are told of the stars[532]. Another authority remarks that the natives of the Solomon Islands are more concerned about the stars than the eastern Polynesians, perhaps because of their longer sea-voyages. The possibility of influence from the astronomically learned Polynesians must also probably be entertained. The people of Santa Cruz and the Reef Islands excel all others in their practical astronomy. The natives of Banks Island and the northern New Hebrides content themselves with distinguishing only the Pleiades, by which the approach of the yam-harvest is marked, and with calling the planets masoi from their roundness, as distinct from vitu, ‘star’. In Florida the early morning star is called ‘the Quartz-pebble-for-setting-off-to-sea’: when it rises later, however, it is ‘the Shining-stone-of-light’. The Pleiades are ‘the Company of Maidens’, Orion’s belt is ‘the War-canoe’, the evening star ‘Listen-for-the-oven’ because the daily meal is taken as evening draws on. All stars are called dead men’s eyes. At Saa the Southern Cross is a net with four men letting it down to catch palolo, and the Pointers are two men cooking what has been caught—because the palolo appears when one of the Pointers rises above the horizon. The Pleiades are called ‘the Tangle’, the Southern Triangle is ‘Three-men-in-a-canoe’, Mars is ‘the Red Pig’[533].
The Polynesians are very learned in astronomy, and their bold and wide sea voyages have helped to make them so, since in these the stars are their principal guide. The Tahitian, Tupaya, who accompanied Cook on his first voyage, could always point out to him the direction in which Tahiti lay[534]. When the Society Islanders put to sea in the evening, as was most commonly the case in their voyages, one constellation, preferably the Pleiades, was chosen as a point to steer by[535]. A detailed report is given for the Marshall Islands:—In the journey from atoll to atoll the course of the boat is commonly directed from a certain passage, island, or promontory to a passage or promontory of the atoll to be reached. Above this spot stands the star that gives the direction. It is the sailor’s business to know for how many hours a star can serve him as compass, so that immediately after the apparent turning of the star from east to west he may choose another. Of great interest also is the idea of the connexion between the atmospheric and other phenomena and the stars. Certain periods of bad weather recur every year with tolerable regularity, so that the sailors attribute them to the immediate influence of the stars. When, for instance, at 4 o’clock in the morning—at which time the signs of the weather are observed—the stars stand just above the eastern horizon, they stop up the east, so to speak, and prevent the free passage of the wind. But if the pernicious star in question is at the given time 20° or 30° above the horizon, there is enough space between star and horizon for the wind to be released. This strong wind will last until another influential star arises under the first. This lower star acts like a wind-chute placed against an open hut. The strength of the wind is therefore reduced. This explains why every storm is followed by a wind favourable for sailing. For example when Spica is 20° above the horizon a violent storm is developed, but this only lasts until Arcturus some time later becomes visible on the eastern horizon. The most important of the stars that bring bad weather are Spica, Arcturus, Antares, the claw of the Scorpion, Altair, Delphinus, β, μ, λ and γ, ξ, π Pegasi. With the rising of Cassiopeia the time of calms begins. Jedada (γ, ζ, π aquilae) ‘disembowels the heavens’. Altair is regarded as a bad fellow. When he rises in the east before dawn it is commonly a time when food supplies have run low, so that quarrels arise: only when he rises higher and the hot season (June-August) brings plenty of food, do reconciliation and goodwill return. Of ‘King Jäbro’, the Pleiades, long myths are related: when they emerge from the horizon joy prevails, but tears are shed when they vanish again into the west[536]. The knowledge of the stars was often a carefully guarded secret, but through prevailing European influence it has now fallen entirely into decay. In Samoa it is now an exception for a native to know the name of this or that constellation, since an islander engaged in the fishing trade can only indicate and name this or that star if it marks the beginning of some important native occupation[537].
The Polynesian material for star-names is exceedingly abundant, and can here only be represented in outline, so as to give some idea how far astronomy may advance at this stage of civilisation[538]. The Marquesas Islanders know and name a great number of constellations and separate stars, e. g. ‘the Little Eyes’ (the Pleiades), ‘the Rudder’ (Orion’s belt)[539]. Constellations mentioned as being known to the Society Islanders are:—the Pleiades, Orion’s belt, Sirius (‘Big Star’), the Magellanic Clouds (the upper and lower ‘Haze’), the Milky Way (‘the Long-blue-cloud-eating-shark’), Venus, called sometimes ‘Day-star’ or ‘Herald-of-the-morning’, and sometimes ‘Taurna-who-rises-at-dusk’, Mars (‘the Red Star’), Jupiter, and Saturn[540]. The people of Nauru, west of the Gilbert Islands, observe the stars, chiefly the Pleiades, Orion, Sirius, and the morning and evening stars[541]. For the Marshall Islands see [above, p. 125]. For Tahiti names are given for Venus, Jupiter, Saturn, the Pleiades (‘Star-of-the-nest’), Sirius (‘Big Star’), and the belt of Orion, and it is further stated that many other stars are known by separate names[542]. The Hawaiians had names for many constellations, and they also knew the five planets[543]. An apparently distinguished native astronomer, named Hoapili, stated that he had heard from others (Europeans?) that there was one more travelling-star, but he had never observed it, and was acquainted only with the five[544]. The Maoris had names for all the principal stars and for a great number of constellations. The most important of the latter is ‘the Canoe of Tamarereti’, which consists of the following parts:—the three stars of Orion’s belt form the stern, matariki (the Pleiades) is the prow, te toke o te waka is the mast, the Southern Cross is the anchor, and the two Pointers are the cables. Further, Orion’s belt is called ‘the Elbow of Maui’; the Scorpion is ‘the House-of-Te-Whiu-and-his-slaves’; Waka mauruiho and Waka mauruake are the husbands of Hurike and Angake, and their daughters are Tioreore and Tikatakata, the two Magellanic Clouds, whose husbands are Taikeha and Ninikuru. By the position of the Magellanic Clouds the natives think they can tell from what quarter the wind will blow. One constellation is called ‘the Garment of Maru’, which he let fall as he ascended into heaven. Unfortunately the names corresponding to our star-map are not given, and I have omitted many which are not translated[545]. Some stars are mentioned below in the account of the Maori calendar of months[546].
The Micronesians know the stars well; long lists of star-names come from the Carolines. 18 names are given for Ponape, among them names for the Pleiades, the Southern Cross, and the Magellanic Clouds; from Lamotrek come 24, e. g. ‘the Leather-jacket-fish’ (the Southern Cross), ‘the Broom’ (Ursa Minor), ‘the Virile Member’ (Aldebaran), ‘the Body-of-the-animal’ (Sirius), ‘the Centre-of-the-house’ (Arietes), ‘the Two Eyes’ (Scorpio), ‘the Fowling-net’ (Corona), ‘the Tail-of-the-fish’ (Cassiopeia), etc.; from Mortlock 23, e. g. (Ursa Minor) fusa-makit, ‘the Seven Mice’, or it may mean ‘the Star-that-changes-its-position’ (sic!), Leo, ‘the Rat’, the Southern Cross (perhaps), ‘the Shark’, Delphinus and Cygnus, ‘the Bowl-in-the-midst-of-Sota’, Sirius, ‘the Animal’, Orion and Aldebaran, ‘The Branch-of-the-tree’, not identified, ‘the Fish-net’; from Yap 25, unidentified[547]. The Fijians on the other hand knew little about the stars. They had no names even for the most important constellations. The evening and morning stars were known, under the names of ‘Marking-day’ and ‘Marking-night’, but the natives did not distinguish between the planets and the fixed stars. Their ignorance is ascribed to the fact that they never undertake voyages beyond the limits of their groups, and are bad navigators in the technical sense, although good sailors[548].
Stellar science and mythology are therefore wide-spread among the primitive and extremely primitive peoples, and attain a considerable development among certain barbaric peoples. Although this must be conceded, some people are apt to think that the determination of time from the stars belongs to a much more advanced stage: it is frequently regarded as a learned and very late mode of time-reckoning. Modern man is almost entirely without knowledge of the stars; for him they are the ornaments of the night-sky, which at most call forth a vague emotion or are the objects of a science which is considered to be very difficult and highly specialised, and is left to the experts. It is true that the accurate determination of the risings and settings of the stars does demand scientific work, but not so the observation of the visible risings and settings. Primitive man rises and goes to bed with the sun. When he gets up at dawn and steps out of his hut, he directs his gaze to the brightening east, and notices the stars that are shining just there and are soon to vanish before the light of the sun. In the same way he observes at evening before he goes to rest what stars appear in the west at dusk and soon afterwards set there. Experience teaches him that these stars vary throughout the year and that this variation keeps pace with the phases of Nature, or, more concretely expressed, he learns that the risings and settings of certain stars coincide with certain natural phenomena. Here, therefore, there lies ready to hand a means of determining the time of the year, and one which is indeed much more accurate than a method depending on a reference to the phases of Nature. However it would seem as if this mode of indicating time would require a greater knowledge of the stars, such as only few peoples possess,—as if it would constantly be necessary to observe a fresh star for each of the smaller divisions of time. This is not the case, since, as appears from statements already made, for the purpose of determining the seasons a star may be observed when it is stationed at other positions in the sky than on the horizon, e. g., very conveniently, at its upper culmination, but other positions, expressed by us in so many degrees above the horizon, may also serve. Just as the advance of the day is discerned from the position of the sun, so the advance of the year is recognised by the position of certain stars at sunrise and sunset. Stars and sun alike are the indicators of the dial of the heavens. A determination of this kind, however, is not so accurate as that from the heliacal risings and settings. Hence the latter pass almost exclusively or at least pre-eminently under consideration wherever, as in Greece, a calendar of the natural year is based upon the stars: sometimes however the upper culmination (μεσουράνημα) is also given. Finally the stars can also be observed at other times of night than just before sunrise or after sunset[549]: the Marshall Islanders, for instance, were accustomed to observe the signs of the weather at 4 a. m. With the lack of a means of accurately telling the time such an observation is very uncertain and unpractical, and is therefore seldom found.
In order to determine the time of certain important natural phenomena it is therefore sufficient to know and observe a few stars or constellations with accuracy and certainty. The Pleiades are the most important[550]. It has been asked why this particular constellation, consisting as it does of comparatively small and unimportant stars, should have played so great a part, and the answer given is chiefly that its appearance coincides (though this is true of other stars also) with important phases of the vegetation. This is correct, but something else must be added. To create constellations in which terrestrial objects, animals, and men are arbitrarily seen requires no inconsiderable degree of imaginative power. The Pleiades however form themselves into a group without any aid from the imagination, and can without difficulty be recognised as such. It is because they are easy to recognise immediately that the observation of these stars plays so important a part. A similar case is that of the Magellanic Clouds, which, where they are visible, belong to the best known phenomena of the heavens, and we may also compare the dark starless patches which so largely occupy the attention of primitive peoples, although neither of these two phenomena is used in determining time, since neither can be observed at the favourable moment, viz. the twilight.
An account of the Bushmen shews how extremely primitive peoples may also observe the risings of the stars, may connect them with the seasons, and—which is indeed somewhat rare—may even worship them. The Bushmen perceive Canopus; they say to a child:—“Give me yonder piece of wood that I may put (the end of) it (in the fire), that I may point it burning towards grandmother, for grandmother carries Bushman rice; grandmother shall make a little warmth for us; for she coldly comes out; the sun shall warm grandmother’s eye for us”. About the same time as Canopus, Sirius appears, and a similar ceremony takes place. Sirius comes out: the people call to one another:—“Ye must burn (a stick) for us (toward) Sirius.” They say to one another: “Who was it that saw Sirius?” One man says to the other: “One brother saw Sirius.” The other man says to him: “I saw Sirius.” The other man says to him: “I wish thee to burn a stick for us towards Sirius, that the sun may shining come out for us, that Sirius may not coldly come out.” The other man says to his son: “Bring me the piece of wood yonder, that I may put it in the fire, that I may burn it towards grandmother, that grandmother may ascend the sky, like the other one”, i. e. Canopus. The child brings him the piece of wood, he holds it in the fire. He points it burning towards Sirius, he says that Sirius shall twinkle like Canopus. He sings; he points to them with fire that they may twinkle like each other. He throws fire at them[551]. Canopus and Sirius appear in winter, hence the cold is connected with them. The ceremony just described is obviously a warming-incantation. It is said also that it will make the stars rise higher, for the higher they stand above the eastern horizon at sunrise and the more brightly they twinkle, the more nearly winter draws towards an end. The Hottentots connect the Pleiades with winter. These stars become visible in the middle of June, that is in the first half of the cold season, and are therefore called ‘Rime-stars’, since at the time of their becoming visible the nights may be already so cold that there is hoar-frost in the early morning. The appearance of the Pleiades also gives to the Bushmen of the Auob district the signal for departure to the tsama field[552].
The Euahlayi tribe also connect the Pleiades with the cold: they call the stars ‘the Ice-maidens’, imagine them to be covered with ice, and say that in winter they let ice drop on the earth and also cause the winter thunderstorms[553]. Another tribe danced in order to win the favour of the Pleiades; the constellation is worshipped by one body as the giver of rain, but should the rain be deferred, instead of blessings curses are apt to be bestowed on it[554]. The Arunta say that the Pleiades are seven maidens who ascended into heaven, but after many wanderings came back to Okaralyi, where they again gathered ugokuta fruit and danced in the women’s dance. During this period the Pleiades are not to be seen in the sky, i. e. it is the time between the evening setting and the morning rising. Here therefore the constellation is connected with a phase of Nature, and the whole is mythologically explained. According to another Arunta myth the Pleiades are maidens who had danced at a circumcision ceremony. After they had taken part in all the ceremonies in which to-day the assistance of women is still requisite at this festival, they went back to their native district, whence they ascended to heaven and are now to be seen as the Pleiades. Not without reason did the circumcision most frequently take place at the season when the Pleiades rise at evening in the east and remain in the sky all night long (this is the case in the summer months), so that this prominent constellation was regarded as a spectator of the festivities connected with the rite[555]. The Pleiades therefore serve to determine the time of the feast, and this circumstance is again invested with a myth. A tribe of Western Victoria connected certain constellations with the seasons. The Pleiades are young maidens playing to a corroboree-party of young men, represented by the belt and sword of Orion. Aldebaran, ‘the Rose-crested Cockatoo’, is an old man keeping time for the dancers. This group corresponds with the months of November and December. As the year advances Castor and Pollux appear: they are two hunters who pursue and kill a kangaroo, Capella. The Mirage is the smoke of the fire at which the kangaroo is cooked by the successful hunters. Those two groups set forth the period of the summer. The breaking up of a prolonged drought is thus explained:—Berenice’s Hair, which culminates in March, is a tree with three big branches. When a shower of rain has come, every drop is nevertheless sucked up by the dusty earth. A small cavity formed at the junction of the three branches has however retained a little water, and here it is imagined some birds drink. The winter stars are Arcturus—who is held in great respect since he has taught the natives to find the pupae of the wood-ants, which are an important article of food in August and September—and Vega, who has taught them to find the eggs of the mallee-hen, which are also an important article of food in October. The natives also know and tell stories of many other stars[556]. Another authority states that they can tell from the position of Arcturus or Vega above the horizon in August and October respectively when it is time to collect these pupae and these eggs[557]. An old chief of the Spring Creek tribe in Victoria taught the young people the names of the favourite constellations as indications of the seasons. For example when Canopus at dawn is only a very little way above the eastern horizon, it is time to collect eggs; when the Pleiades are visible in the east a little before sunrise, the time has come to visit friends and neighbouring tribes[558].