In the same report, Mr. Hitchcock gives an account of Shinto mythology. The sources being especially Basil Hall Chamberlain’s translation of the Ko-ji-ki (A. D. 711?) and the review of E. M. Satow on the writings of Japanese scholars. Casually, Mr. Hitchcock makes observations on the connection of modern Japanese folk-lore with the old mythology; thus the dance of Usume before the cave of the Sun-goddess is represented by the pantomimic “kagura,” danced by young girls at the temple of Ise and elsewhere. The mask of Usume is frequently seen in Japanese homes.
The interesting exhibit of New South Wales in the Columbian Exposition displays a mass of material calculated to illustrate native customs and life, including a set of views showing the different parts of the initiation ceremony called the “bora.” To accompany the exhibit, the New South Wales Commissioners have caused to be printed a handbook called “The Aborigines,” compiled by Dr. John Fraser of Sydney. This excellent treatise gives in conversational style a variety of information respecting the habits, ceremonies, ideas, food, habitations, and costume of the “black fellows,” as the race has ungracefully been called. It is difficult to speak with patience of the absurdities and calumnies of the numerous writers who have represented this people as raised but one degree above the animal. It would appear, on the contrary, that the social and moral status of the Australian does not greatly differ from that of the wilder Africans. In spite of his cannibalism, and his low powers of numeration, on which a very unjustifiable emphasis has been placed, the native is yet a highly intelligent person, admirably adapted for his own method of life. Particularly to be noted is the account given respecting religious beliefs and observances. Dr. Fraser perceives that the “Karabari” or corroborees, the native dances, are, in part at least, religious usages, although Australian students of the native tribes have not as yet fully penetrated their secrets. Without doubt some of them will be found to be religious ceremonials, accompanied by an elaborate mythology, in that respect resembling the dances of other “primitive” races. It is on the practices of the “bora” that most light has been thrown: here we have the construction of moundcircles, the occasional erection of monoliths or carved pillars, the setting up of a sacred pole, the participation of women not admitted to the secret rites, the presence, as it would seem, of ancestral deities, severe trials of constancy, the reception of a sacred name, final emblematic painting with white, probably also a regular system of instruction in tribal religion, mythology, and ethics. Instead of being void of religious feeling and ideas, as many observers, including the late traveller Lumholtz, have described him, there can be no doubt that the Australian is a person continually influenced by religious conceptions. It seems a pity that such names as “Hamites” and “Shemites,” with corresponding ethnological speculations, should appear in this treatise, in which, however, these dubious theoretical elements have no important place.
A brief paper by Hon. Richard Hill, “Notes on the Aborigines of New South Wales,” is somewhat superficial in character. The writer does not understand that a belief in “evil spirits” must necessarily include a religious faith and worship, but bears testimony to the natural chivalry of the natives. The writer mentions that in case of a duel, or “fighting to the death,” as it is called, each of the combatants invites the other to strike, the orthodox challenge being “hit me first,” each at the same time offering his head to be struck.
Rev. W. W. Gill’s observations on “The South Pacific and New Guinea,” also printed for the Exposition, contains notes on the Hervey Islands, South Pacific, annexed by Great Britain in 1888. The observations on ideas and customs, although conceived in the unsympathetic spirit of the missionary, is of great interest as indicating the rich mass of material, and the profit to science which must ensue from a proper record of native traditions. Baptism, marriage, death, the spirit world, etc., are themes of comment. We hope hereafter in this Journal to find room for extracts. The ethnographic interest of the writer may be measured by his naïve remark that the prayers used in incantation are “happily lost”! Of ceremonial religion the notes give no account, although the existence of a ritual is clearly implied; but the presence of a faith full of mysticism, and parallel to the beliefs of European antiquity, is everywhere indicated.
The Hungarian journal, “Ethnologische Mitteilungen aus Ungarn,” directed by A. Herrmann, after a most honorable record, was obliged to suspend publication in its second volume. This periodical has now resumed issue, the Archduke Joseph assuming responsibility for its continued appearance. Dr. Herrmann will be assisted by Dr. H. von Wlislocki, Dr. A. Katona, and others. This publication will deal with the ethnography and folk-lore of the Magyars and connected races, and will also become the organ of the Gypsy Folk-Lore Society, which has ceased to publish an independent journal. An address prefixed to the new volume of the journal, signed by C. G. Leland and D. MacRitchie, recommends the “Ethnologische Mitteilungen” to the reception of all persons interested in Gypsy research. Price seven francs; subscriptions may be addressed to A. Herrmann (Budapest, 1, Szent-György utcza, 2).
PUBLICATIONS RECEIVED.
Bellorini, Egidio. Canti Popolari Amorosi raccolti a nuovo. Bergamo: Stab. Frat. Cattaneo succ. a Gaffuri e Gatti, 1893. Pp. 336.
Bellorini, Egidio. Folk-lore Sardo. (Note bibliografiche.) Cagliari: Tipografia G. Dessi, 1893. Pp. 14.
Bourke, John Gregory, Captain U. S. A. The Medicine-men of the Apache. (Extract from the Ninth Annual Report of the Bureau of Ethnology.) Washington: Government Printing Office, 1892. Pp. 451–617.
Certeux, A. Les Calendriers à Emblèmes Hiéroglyphiques. Paris: E. Leroux, 28, rue Bonaparte, 1891. Pp. 61.