it is essentially a magical means of cleaning the corn, which is added to the more realistic method employed by the women in the field" (p. 22). Grain has its "sanctity" (baraka), and is charged with magical energy: in one tribe, if a man has bought an animal with money gained by selling the grain grown in his field, there must be no grinding between sunset and the 'asa prayer, lest the animal should die, or some other evil befall it (p. 48). Bread must never be trodden on, nor must it be exposed to the uncleanness of the ground; when it is given to a dog it must be placed on some clean thing, a plate or mat, or be given by the hand (p. 51). Yeast, again, has much "sanctity," it increases the corn and must not be given away after sunset. On the other hand, bran possesses dangerous supernatural energy, and any one who treads on it will suffer from an affection of the leg or hip (p. 52 et seq.).
It may be noted that since the publication of this book Sir J. Frazer has, in a measure, accepted Professor Westermarck's view (p. 79 sq.) that fire festivals are purificatory, in opposition to Mannhardt's theory that they are sunshine charms. At the same time he points out that the two explanations are not irreconcilable.[1]
Professor Spencer is not tired of researches in the interest of anthropology among the aborigines of Australia. Nor has he been daunted by the death of his lamented colleague in those researches, the late Mr. F. J. Gillen: he has continued to prosecute them alone. To assist the Government of the Commonwealth he has been appointed Special Commissioner for Aboriginals in the Northern Territory, and also Chief Protector of them. And all Australia is justly proud of his knowledge, skill, and world-wide scientific reputation. The present volume contains the results of his journeys and enquiries in the Northern Territory.
- ↑ The Golden Bough: Balder the Beautiful, Part vii., vol. i., p. 329 sq.
