a fashioner of pre-existing material, a transformer of preexisting shapes. Very often he is regarded literally as tribal ancestor. Mr. Lang is generous enough to erect him into an "equal Father of all men;" but where are the proofs? Even supremacy is in general only to be predicated of him in a limited fashon: it does not extend beyond the government of the tribe. He may best be described as a sublimated headman. And of immortality the savage knows nothing either for his ghosts or for his gods. The sacredness of the god's name is merely the fear of summoning him on an inappropriate occasion. Mr. Lang tells us he is "far too sacred to be represented by idols" (p. 198). But the Australian has no idols. His high gods and his low gods are, save during the mysteries of some tribes, equally destitute of simulacra. The truth is that he has not arrived at the stage of development in art which expresses itself in idols. It is a question of art rather than religious feeling. For their secret rites the Wiradthuri make temporary figures in the earth, just as the North American Indians do on similar occasions in sand. The figures are not only that of Baiame, but of the emu he was pursuing when, like Humpty Dumpty, he had a bad fall; of the wahwee, a fabulous monster resembling a snake, which used to kill and eat Baiame's people; and of one of Baiame's sons, perhaps Daramulun. The sun, the moon and other objects are also represented.[1] Whatever sacredness applies to one of these objects applies to them all. They are made for a special purpose, and the prohibition to make them at other times may probably be rather with the intention of keeping inviolate the secrecy of the rites than from a feeling of awe. Moreover, the "High God" is by no means omniscient, nor can the ascription of "unbounded power" be taken literally. As reasonable would it be to ascribe omnipotence
- ↑ Journ. Anthr. Inst. vol. xxiv., p. 416; vol. xxv., pp. 300, 301. Cf. vol. xiii., PP- 452, 453.
