In regard to the method, Dr. Malinowsky has done his work, as it appears to me, under the best conditions and in the manner calculated to secure the best possible results. Both by theoretical training and by practical experience he was well equipped for the task which he undertook. Of his theoretical training he had given proof in his learned and thoughtful treatise on the family among the aborigines of Australia; of his practical experience he had produced no less satisfactory evidence in his account of the natives of Mailu in New Guinea, based on a residence of six months among them. In the Trobriand Islands, to the east of New Guinea, to which he nest turned his attention, Dr. Malinowsky lives as a native among the natives for many months together, watching them daily at work and at play, conversing with them in their own tongue, and deriving all his information from the surest sources - personal observation and statements made to him directly by the nayives in their own language without the intervention of an interpreter. In this way he has accumulated a large mass of materials, of high scientific value, bearing on the social, religious, and economic or industrial life of the Trobriand Islanders. These he hopes and intends to publish hereafter in full; meantime he has given us in the present volume a preliminary study of an interesting and peculiar feature in Trobriand society, the remarkable system of exchange, only in part economic or commercial, which the islanders maintain among themselves and with the inhabitants of neighbouring islands.
Little reflection is needed to convince us of the fundamental importance of economic forces at all stages of man`s career from the humblest to the highest. If anthhropologists have hitherto unduly neglected it, we may suppose that it was rather because they were attracted to the higher side of man`s nature than because they deliberately ignored and undervalued the importance and ideed necessity of the lower. In excuse for their neglect we may also remember that anthropology is still a young science, and that the multitude of problems which await the student cannot all be attacked at once, but must be grappled with one by one. Be that as it may, Dr. Malinowsky has done well to emphasize the great significance of primitive economics by singling out the notable exchange system of the Trobriand Islanders for special consideration.
Further, he has wisely refused to limit himself to a mere description of the processes of the exchange, and has set himself to penetrate the motives which underlie it and the feelings which it excites in the minds of thenatives. In practise an act has no meaning for an observer unless he knows or infers the thoughts and emotions of the agent; hence to describe a series of acts, without any reference to the state of mind of the agent, would not answer the purpose of sociology, the aim of which is not merely to register but to understand the actions of men in society.
In the present treatise of Dr. Malinowsky is mainly concerned with what at first sight seem a purely economic acrivity of the Trobriand Islanders; but with his usual width of outlook and fineness of perception, this leads him to pass some severe strictures on the conception of the Primitive Economic Man as a kind of bogey who, it appears, still haunts economic text-books and even extends his blighting influence to the minds of certain anthropologists. Rigged out in cast-off garments of Mr. Jeremy Bentham and Mr. Gradgrind, this horrible phantom is apparently actuated by no other motive than that of filthy lucre, which he pursues relentlessly, on Spencerian principles, along the line of least resistenceIf such a dismal fiction is really regarded by serious inquirers as having any counterpart in savage society, and not simply as a useful abstraction, Dr. Malinowsky`s account of the Kula in this book should help to lay the phantom by the heels; for he proves that the trade in useful objects, which forms part of the Kula system, is in he minds of the natives entirely subordinate to the exchange of other objects, which serve no utilitarian purpose whatever. In its combination of commercial enterprise, social organisation, mythical background, and magical ritual, to say nothing of the wise geographical range of its operations, this singular institution appears to have no exact parallel in the existing anthropological record; but its discoverer, Dr. Malinowsky, may very well be right in surmising that it is probably a type of institution of which analogous, if not precisely similar, instances will hereafter be brought to light by further research among the savage and barbarous peoples.
Not the least interesting and instructive feature of the Kula, as it is described for us by Dr. Malinowsky, is the extremely important part which magic is seen to play in the institution. From his description it appears that in the minds of the natives the performance of magical rites and the utterance of magical words are indispensable for the success of the enterprise in all its phases, from the felling of the trees out of which the canoes are to be hollowed, down to the moment when whe, the expedition successfully accomplished, the argosy with its precious cargo is about to start on its homeward voyage. And incidentally we learn that magical ceremonies and spells are deemed no less necessary for the cultivation of gardens and for success in fishing, the two forms of industrial enterprise which furnish the islanders with their principal means of support; hence the garden magician, whose business it is to promote the growth of the garden produce by his hocus-pocus, is one of the most important men in the village, ranking next after the chief and the sorcerer. In short, magic is believed to be an absolutely essential adjunct of every industrial undertaking, being just as requisite for its success as the mechanical operations involved in it, such as the caulking, painting and lauching of a canoe, the planting of a garden, and the setting of a fish-trap. "A belief in magic," says Dr. Malinowsky, "is one of the main psychological forces which allow for organisation and systematisation of economic effort in the Trobriands."
This valuable account of magic as a factor of fundamental economic importance for the welfare and indeed for the very existence of the community should suffice to dispel the erroneous view that magic, as opposed to religion, is in its nature essentially maleficent and anti-social, being always used by an individual for the promotion of his own selfish ends and the injury of his enemies, quite regardless of its effect on the common weal. No doubt magic may be so employed, and has in fact probably been so employed, in every part of the world; in the Trobriand Islands themselves it is believed to be simply practised for nefarious purposes by sorcerers, who inspire the natives with the deepest dread and the most constant concern. But in itself magic is neither beneficent nor maleficent; it is simply an imaginary power of controlling the forces of nature, and this control may be exercised by the magician for good or evil, for the benefit or injury of individuals and of the community. In this respect, magic is exactly on the same footing with the sciences, of which it is the bastard sister. They, too, in themselves, are neither good nor evil, though they become the source of one or the other according to their application. It would be absurd, for example, to stigmatise pharmacy as anti-social, because a knowledge of the properties of drugs is often employed to destroy men as well as to heal them. It is equally absurd to neglect the beneficent application of magic and to single out its maleficent use as the characteristic property by which to define it. The processes of nature, over which science exercises a real and magic and imaginary control, are not affected by the moral disposition of the individual who uses his knowledge to set hem in motion. The action of drugs on the human body is precisely the same whether they are administered by the physician or by a poisoner. Nature and her handmaid Science are neither friendly nor hostile to morality; they are simply indifferent to it and equally ready to do the bidding of the saint and of the sinner, provided only that he gives them the proper word of command. If the guns are well loaded and well aimed, the fire of the battery will be equally destructive, whether the gunners are patriots fighting in defence of their country or invaders waging a war of unjust aggression. The fallacy of differentiating a science or an art according to its application and the moral intention of the agent is obvious enough with regard to pharmacy and artillery; it is equally real, though to many people apparently it is less obvious, with regard to magic.
The immense influence wielded by magic over the whole life and thought of the Trobriand Islanders is perhaps the feature of Dr. Malinowsky`s book which makes the most abiding impression on the mind of the reader. He tells us that "magic, the attempt of man to govern the forces of nature directly by means of a special lore, is all-pervading and all-important in the Trobriands"; it is "interwoven into all the many industrial and communal activities"; "all the data which have been so far mustered disclose the extreme importance of magic in the Kula. But if it were a question of treating of treating of any other aspect of the tribal life of these natives, it would also be found that, whenever they approach any concern of vital importance, they summon magic to their aid. It can be said without exaggeration that magic, according to their ideas, governs human destinies; that it supplies man with the powerof mastering the forces of nature; and that it is his weapon and armour against the many dangers which crowd in upon him on every side."
Thus in the view of the Trobriand Islanders, magic is a power of supreme importance either for good or evil; it can make or mar the life of man; it can sustain and protect the individual and the community, or it can injure and destroy them. Compared to this universal and deep-rooted conviction, the belief in the existence of the spirits of the dead would seem to exercise but little influence on the life of these people. Contrary to the general attitude of savages towards the souls of the departed, they are reported to be almost completely devoid of any fear of ghosts. THey believe, indeed, that the ghosts return to their villages once a year to partake of the great annual feast; but "in general the spirits do not influence human beings very much, for better or worse"; "there is nothing of the mutual interaction, of the intimate collaboration between man and spirit which are the essence of religious cult." This conspicuous predominance of magic over religion, at least over the worship of the dead, is a very notable feature in the culture of a people so comparatively high in the scale of sabagery as the Trobiand Islanders. It furnishes a fresh proof of the extraordinary strength and tenacity of the hold which this world-wide deusion has had, and still has, upon the human mind.
We shall doubtless learn much as to the relation of magic and religion among the Trobrianders from the full report of Dr. Malinowsky`s researches in the islands. From the patient observation which he has devoted to a single institution, and from the wealth of details with which he has illustrated it, we may judge of the extent and value of the larger work which he has in preparation. It promises to be one of the completest and most scientific ever given of a savage people.
