December 4, 1891.] 



SCIENCE. 



31?- 



cows were fed cotton-secd-meal instead of bran, tlie cottoD- 

 seed-meal constitutiug' about three-fifths of the grain ration, 

 and about one-fourth the total food eaten. This conclusion 

 is reached by two comparisons which substantially check. 

 Firsr, the yield of milk from the cows fed cotton seed-meal 

 was compared with that of those fed bran; and, second, the 

 yield of milk from the cows fed cotton-seed-meal was com- 

 pared with that from the same cows fed bran. This is shown 

 in the following table, which gives the milk produced daily 

 per animal by four cows of each lot: 



Period I. Period II. Period III. 



pounds. pounds. pounds. 



Lot I. 19.4 19.5 19.0 



Lot II. 23.4 23.9 19.6 



Lot I. during all these periods and Lot 11. during period 

 III. were fed a ration containing bran, while Lot II. during 

 periods I. and. II. was fed a ration containing cotton seed- 

 meal. We have not noticed this double method of compar- 

 ing results being used in a feeding experiment heretofore. 

 As the per cent of fat was not materially changed the quan- 

 tity of butter fat was appreciably increased by feeding coUoa- 

 seed-meal in place of bran. 



Butter was made both with the extractor and with tbe 

 churn and deep cold-setting system, — twelve churnings 

 with the extractor and four with the ordinary churn. With 

 the extractor, the per cent of fat recovered was practically 

 the same whether bran or cotton-seed- meal was fed. The 

 per cent of fat recovered varied in ten " runs " with the ex- 

 tractor from 80.3 to 90.6 per cent, — -averaging about 86 per 

 cent. With the deep cold-setting system slightly more fat 

 was left in the skim-milk and in the butler-milk when bran 

 was fed. 



Samples of butter made from eight lots of milk in which 

 the grain ration was corn-meal and bran, and samples of 

 butter made from the same number of lots of milk in which 

 the bran was more or less completely displaced by cotton- 

 seed-meal were ra'.ed by one or more commission merchants. 

 A's score, who rated all the samples, is given in detail. He 

 decided that the bran butter was 18 per cent better in body, 

 12 per cent better in smelling flavor, 9 per cent better in 

 tasting flavor, 9 per cent better in salt, and 2.5 per cent bet- 

 ter in color than the cotton-seed-meal butter. While there 

 was considerable variation in opinion among the several 

 judges, there was a general agreement that feeding cotton- 

 seed meal reduced the quality of the butter. 



The conditions of manufacture of the two kinds of butter 

 were alike, but it is shown that cotton -seed-meal butter re- 

 quires to be salted heavier than bran butter, and it is sug- 

 gested that if more salt had been used in making the former 

 as compared with the latter, the two kinds of butter might 

 have been nearer equal in quality. 



The average melting-point of eight samples of bran butter 

 was 93° F., while that of eight samples of cotton seed- meal 

 butter was 99^ F. The average per cent of fat was practi- 

 cally identical in both kinds of butter, being about 78 per 

 cent. 



SAVAGE RELIGION. 



At a meeting of the Anthropological Institute of Great 

 Britain and Ireland, the president, Dr. Edward B. Taylor, 

 read a paper on " The Limits of Savage Religion."' 



Dr. Taylor pointed out that, in defining the religious sys- 

 tems of the lower I'aces so as to place them correctly in the 

 history of culture, careful examination was necessary to 



separate the genuine developments of native theology from 

 the effects of intercourse with civilized foreigners. This 

 borrowing in some degree from the religious ideas inculcated 

 by foreigners was generally admitted; but he said that he 

 would show that it had taken place to a much greater extent- 

 than had been supposed. Especially through missionary in- 

 fluence since 1500, ideas of dualistic and monotheistic deities-- 

 and of the moral government of the world had been im- 

 planted on native polytheism in various parts of the globe. 



The mistaken attribution to barbaric races of theological 

 beliefs really belonging to the cultured world, as well as the 

 actual development among these races of new religious for- 

 mations under cultured influence, had been due to three 

 principal causes: (1) Direct adoption from foreign teachers; 

 (2) the exaggeration of genuine native deities of a lower 

 order into a supreme god or devil; (3) the conversion of 

 native words denoting a whole class of minor spiritual beings, 

 such as ghosts or demons, into individual names alleged to- 

 be those of a supreme good deity or a rival evil deity. Con- 

 spicuous among the eases of borrowing from the beliefs of a 

 higher culture was the famous belief in the " Great Spirit" 

 of the North American Indians. Philosophers had long been 

 wont, on the strength of this belief, to point to the "poor 

 Indian, whose untutored mind sees God in clouds, and hears 

 him in the wind;" but that the "Great Spirit" belief was 

 really the product of the tutored mind of the Jesuit mission- 

 aries in Canada was proved by their own records. In South 

 America, among the tribes of the regions of the Orinoco, 

 missionaries and travellers had recorded the names of great 

 divine beings, good and evil, which, could they be received 

 as native to these rude people, would prove that the religion 

 of the lower culture involved a conception of a supreme 

 creative being. Yet, when the names of these recorded 

 deities were translated, the result threw light on their proba- 

 ble origin outside any native development of religion. They 

 might variously be interpreted as "The Highest," "Lord of 

 All," "Creator," and "Our Great Father;" and these were 

 obviously to be attributed to the missionary teaching which 

 had been going on for three centuries. 



The Maipuri tribe explained to Father Gilij, who had 

 vrritten such valuable accounts of the Orinoco tribes, how 

 their spirit Purrunaminari ("Lord of All") created man,, 

 and formed woman afterwards by extracting a rib from man 

 during his sleep; and, further, how, again in accordance 

 with Genesis, light was created before the sun. They had an 

 account also reproducing the very details of the divine birth 

 according to Christian dogma; and all this Father Gilij ac- 

 cepted as proof of sacred tradition having been preserved 

 since the beginning of the human race, regardless of the fact 

 that there had been intercourse with Europeans since 1533. 

 These tribes had stories of a universal deluge, told as native 

 traditions, with details plainly borrowed from European 

 teaching, such, for instance, as the story of the great waters 

 being sent by the "Creator," from which only one man 

 escaped, and he in a canoe, whence he sent out a rat to see 

 whether the water had fallen, the rat returning with an ear 

 of Indian corn. Australia afforded much material for the 

 illustration of the question in hand. 



Since the period of European colonization, a ci-owd of 

 alleged native names for the Supreme Deity and a great evil 

 deity had been recorded. Bishop Salvado of the Benedictine 

 Mission in West Australia gave an account of the savages' 

 belief in an omnipotent creator called " Montogon " (believed 

 to be a wise old man of their own race), and also in a malig- 

 nant spirit, extremely feared, called " Chenga." This region. 



