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 mosquito time. The blacks say a little grey-speckled bird rules the mosquitoes, and calls them from their swamp-homes to attack us. In the mythological days this bird—a woman—was badly treated by a man who translated her sons to the sky; having revenged herself on him, she vowed vengeance on all men, and in the form of the mosquito bird wreaks that vengeance. Her mosquito slaves have just the same spots on their wings as she has.

I dare say little with an air of finality about black people; I have lived too much with them for that. To be positive, you should never spend more than six months in their neighbourhood; in fact, if you want to keep your anthropological ideas quite firm, it is safer to let the blacks remain in inland Australia while you stay a few thousand miles away. Otherwise, your preconceived notions are almost sure to totter to their foundations; and nothing is more annoying than to have elaborately built-up, delightfully logical theories, played ninepins with by an old greybeard of a black, who apparently objects to his beliefs being classified, docketed, and pigeon-holed, until he has had his say.

After all, when we consider their marriage restrictions, their totems, and the rest, what becomes of the freedom of the savage? As with us, as Montague says, 'Our laws of conscience, which we pretend to be derived from Nature, proceed from custom.'

I have often thought the failure of the generality of missionaries lay in the fact that they began at the wrong end. Not recognising the tyranny of custom, though themselves victims to it, they ignore, as a rule, the religion into which the black is born, and by which he lived, in much closer obedience to its laws than we of this latter-day Christendom. It seems to me, if we cannot respect the religion of others we deny our own. If we are powerless to see the theism behind the overlying animism, we argue a strange ignorance of what crept over other faiths, in the way of legends and superstitions quite foreign to the simplicity of the beginnings.