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Kinship classification, terms of relationship of Larrakya, Worgait, Port Essington, Melville Island, Djauan, Mungarai and Nullakun tribes; full account of initiation ceremonies (Larrakya, Worgait, Djauan, Mungarai, Nullakun, Melville Island, Port Essington); totemic systems (Melville Island, Port Essington, Larrakya, Worgait, Djauan, Mungarai, Mara, Nullakun, Yungman); sacred sticks and traditions associated with them; traditions associated with ancestral heroes; myths concerning Kunapippi (Mungarai), Sugar Bag man (Yungman), Snake man & Thunder man (Mungarai), Rainbow man (Nullakun); beliefs regarding origin of children and reincarnation; burial rites (Larrakya, Melville Island, Mungarai, Mara); mutilation of the body, camps, shelters etc.
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The Golden Bough (The Golden Bough, A Study in Magic and Religion) is a comparative study of mythology and religion published by Scottish anthropologist Sir James George Frazer (1854–1941). The work first appeared in fifteen volumes1 in 1890. The second edition of 1900 included three. The third edition, published from 1911 to 1915, comprised twelve volumes. An abridged edition appeared in 1922 and a thirteenth volume in 1935, entitled Aftermath2. The title is inspired by an episode from canto VI of the Aeneid, where Aeneas and the Sibyl hold out a golden bough to the guardian of the Underworld in order to be admitted into the realm of the dead.
For some time I have been preparing a general work on primitive superstition and religion. Among the problems which had attracted my attention was the hitherto unexplained rule of the Arician priesthood; and last spring it happened that in the course of my reading I came across some facts which, combined with others I had noted before, suggested an explanation of the rule in question. As the explanation, if correct, promised to throw light on some obscure features of primitive religion, I resolved to develop it fully, and, detaching it from my general work, to issue it as a separate study. This book is the result. Now that the theory, which necessarily presented itself to me at first in outline, has been worked out in detail, I cannot but feel that in some places I may have pushed it too far. If this should prove to have been the case, I will readily acknowledge and retract my error as soon as it is brought home to me. Meantime my essay may serve its purpose as a first attempt to solve a difficult problem, and to bring a variety of scattered facts into some sort of order and system. A justification is perhaps needed of the length at which I have dwelt upon the popular festivals observed by European peasants in spring, at midsummer, and at harvest. It can hardly be too often repeated, since it is not yet generally recognised, that in spite of their fragmentary character the popular superstitions and customs of the peasantry are by far the fullest and most trustworthy evidence we possess as to the primitive religion of the Aryans. Indeed the primitive Aryan, in all that regards his mental fibre and texture, is not extinct. He is amongst us to this day. The great intellectual and moral forces which have revolutionised the educated world have scarcely affected the peasant. In his inmost beliefs he is what his forefathers were in the days when forest trees still grew and squirrels played on the ground where Rome and London now stand.