[446]Spencer and Gillen,Northern Tribes of Central Australia.[447]im Thurn,op. cit., p. 339.[448]J. H. Weeks,Among Congo Cannibals, p. 145.[449]Across Australia, p. 350.[450]Primitive Bakongo, p. 285.[451]Skeat,Pagan Races of the Malay Peninsula, I. p. 563.[452]Rivers,The Todas, p. 263.[453]Abbot,Macedonian Folk-Lore, p. 225.[454]Op. cit., p. 203.[455]Native Tribes of South-East Australia, pp. 387-8.[456]Spencer and Gillen,Across Australia, pp. 334-5.[457]Whiffen,op. cit., pp. 182-3.[458]Jounod,Life of a South African Tribe, II. p. 456.[459]Whiffen,op. cit., pp. 64 and 168.[460]Primitive Bakongo, p. 216.[461]Aboriginal Siberia, pp. 230, 240.[462]Paradoxe sur le comédien.Mr. William Archer, some years ago, publishedMasks and Faces, an entertaining and very instructive book, in which he (as a genuine though unprofessional psychologist) discusses this paradox in the light of evidence obtained, byquestionnaireand otherwise, from actors then living.[463]Man, September 1817, p. 144.[464]Aboriginal Siberia, p. 197.[465]Suggestion und Hypnotismus in der Völkerpsychologie.[466]Meiners,Briefe über die Schweiz(quoted by Carlyle in essay onCount Cagliostro).[467]Aboriginal Siberia, pp. 169, 172.[468]Text-book of Insanity, pp. 281 and 79.[469]Spencer and Gillen,Northern Tribes of Central Australia, p. 497.[470]J. G. Frazer,Belief in Immortality, pp. 250-60.[471]For another example see Rivers,History of Melanesian Sociology, II. p. 411.[472]G. Turner,Samoa, p. 346.[473]For the most elaborate of all such performances, see the initiation into the Ghost Society of the Kwakintle Indians, in Frazer’sTotemism and Exogamy, III. p. 538.[474]Casalis,My Life in Basuto Land, p. 185.[475]Basil Thompson,The Fijians, p. 158.[476]Basil Thompson,Diversions of a Prime Minister, pp. 201 and 346.[477]The Heroic Age, p. 413.[478]Spencer and Gillen,Across Australia, pp. 374-5.[479]“Aborigines of Victoria,”Transactions of the Ethnological Society, New Series, I. p. 300.[480]Eagle-hawk and Crow, p. 146.[481]J. G. Frazer,Belief in Immortality, p. 239.[482]J. H. Weeks,The Primitive Bakongo, pp. 284 and 285.[483]J. H. Weeks,Among Congo Cannibals, p. 293.[484]Callaway,op. cit., pp. 29-30.[485]The North-West Amazons, p. 218.[486]J. O. Dorsey, “Siouan Cults,” pp. 431-2 and 485,Am. B. of Ethn., XI.[487]Coddrington,The Melanesians, p. 270.[488]Polynesian Researches, II. p. 204.[489]John Martin,W. Mariner’s Account of the Tonga Islands, II. pp. 105 and 137.[490]Hose and McDougall,The Pagan Tribes of Borneo, II. pp. 48 and 214.[491]The Naga Tribes of Manipur, p. 126.[492]Introduction toThe Rise of the Spirit of Rationalism in Europe.[493]C. G. Seligman,Melanesians of British New Guinea, p. 179.[494]T. C. Hodson,op. cit., p. 171.[495]Among Congo Cannibals, p. 284.[496]Spencer and Gillen,Native Tribes of Central Australia, pp. 531-2.[497]Haddon,Reports of the Cambridge Expedition to Torres Straits, VI. p. 201.[498]Ellis,op. cit., II. p. 232.[499]Shamanism, p. 92.[500]History of Melanesian Society, II. p. 107.[501]A. M. Czaplicka,Aboriginal Siberia, p. 180.[502]Across Australia, p. 326.[503]Spencer and Gillen,Northern Tribes of Central Australia, p. 481.[504]Decline and Fall, ch. xvii—discussing the character of Julian.[505]Howitt,Native Tribes of South-East Australia, p. 398.[506]Across Australia, pp. 14, 326, 366.[507]See Haddon,Reports of the Cambridge Expedition to Torres Straits, VI. p. 210; Stefánson,My Life with the Esquimo, p. 88; Murdoch, Ethnological Results of the Point Barrow Expedition, inNinth Ann. Report of Am. Bureau of Eth., p. 431; Frazer,Psyche’s Task, p. 55; Risley,The People of India, p. 77; Langloh Parker,The Euahlayi Tribe, pp. 48, 49, 82, 90; Dudley Kidd,The Essential Kafir, p. 116; E. Casalis,Les Bassoutos(2nd ed.), pp. 302-3; W. E. Roth,Ethnological Studies in North-West Central Queensland, p. 154.[508]Diversions of a Prime Minister, p. 245.[509]“Shamanism,”Journal of the Anthropological Institute, XXIV. p. 154.[510]Totemism and Exogamy, I. p. 3. The definition occurs in a reprint of an earlier essay. A later definition (IV. p. 3) runs: “Totemism is an intimate relation which is supposed to exist between a group of kindred people on the one side and a species of natural or artificial objects on the other side, which objects are called the totems of the human group.” The relation appears to be one of friendship and kinship, on a footing of equality, not religious in Australia. I have, in this chapter, drawn freely upon the great mass of facts and speculations collected inTotemism and Exogamy; believing that in that work the author not only intended to present the evidence for his own conclusions, but had also the benevolent purpose of assisting the labours of those who might come after him. A heavy debt of gratitude is due; which, indeed, causes some embarrassment if ever one feels obliged to differ from him in opinion.[511]Totemism and Exogamy, I. p. 4; cf. IV. pp. 3, 4. Perhaps the author no longer approves of the word “reverenced.” Totem and clan are rather on a footing of equality.[512]Northern Tribes of Central Australia, App. B.[513]The animals are: Human 2, other Mammalia 31, Birds 46, Reptiles 51, Amphibia 1, Fishes 8, Insects 24, Mollusca 1.[514]Totemism and Exogamy, II. p. 535.[515]Totemism and Exogamy, III. pp. 90-100.[516]Hose and McDougall,Pagan Tribes of Borneo, II. pp. 96-110.[517]Contributions to the Science of Mythology, I. p. 201.[518]Introduction to the History of Religion, p. 101.[519]Secret of the TotemandSocial Origins.[520]Spencer and Gillen,Northern Tribes of Central Australia, p. 330.[521]Native Tribes of Northern Territory of Australia, p. 263.[522]Totemism and Exogamy, IV. pp. 57-63.[523]Journal of the Anthropological Institute, 1909, p. 173.[524]Journal of the Anthropological Institute, 1909, p. 175.[525]In the Gazelle Peninsula of New Britain, a man applies the name of “mother” to his real mother and also to his maternal aunts, who accept the relationship and may assert: “We all three of us bore him” (Totemism and Exogamy, I. p. 305 note). Is this what they believe, or what (following their system of class-nomenclature) they are accustomed to say?[526]Page 125.[527]See above,ch. ii. § 3.[528]It is reasonable to suppose that a group named other groups to distinguish those around them, before needing to name itself. It follows that probably each group sometimes bore a different name when spoken of by each of several neighbours. How amidst such confusion could single names be fixed? Perhaps because the group designated adopted one of them; or by the elimination of the other names through many causes in course of time, in generations, in hundreds of years. The march of progress was leisurely in those days.[529]Chs. iv., v., vi.[530]Chs. xiv., xv.,Prohibition of Marriage between Kindred.[531]Ch. xl.,Marriage.[532]Langloh Parker,The Euahlayi Tribe, p. 21.[533]Totemism and Exogamy, I. p. 489.[534]Ibid., IV. p. 54.[535]Totemism and Exogamy, I. p. 254.[536]Native Tribes of Central Australia, p. 388.[537]Totemism and Exogamy, III. p. 13.[538]Langloh Parker,The Euahlayi, p. 22.[539]Native Tribes of Central Australia, ch. vi.;Northern Tribes of Central Australia, ch. ix.[540]There is, however, another possible reason for the eating by the clan or by its Headman of some portion of the food which they profess to supply to the rest of the tribe—namely, that it expresses a prior claim to some sort of proprietorship, which is then waived.[541]Totemism and Exogamy, IV. pp. 55-7.[542]Spencer and Gillen,Native Tribes North. Ter. Aust., p. 324.[543]Totemism and Exogamy, III. pp. 104-5.[544]The Elementary Forms of the Religious Life, II. ch. ix.[545]Langloh Parker,The Euahlayi Tribe, pp. 458, 478, etc. In Eleanbah Wundah, they hold their right hands pressed against their sides, which A. Lang thought a remarkable image. It is, W. E. Roth tells us, gesture-language for sickness. (Ethnological Studies in North-West Central Queensland, p. 90.)[546]The Euahlayi, pp. 4 to 8, and 78.[547]North. Ts. of C. Aust., p. 253.[548]Howitt,Northern Tribes of South-East Australia, p. 435.[549]Haddon,Reports of the Expedition to Torres Straits, V. pp. 37, 38.[550]W. H. R. Rivers,J. A. I., 1909, p. 158.[551]J. A. I., 1909, p. 163.[552]Samoa, chs. iv., v.; especially pp. 28, 48, 62-3, 70, 75. Fiji had in some way deeply impressed the Samoan imagination.[553]The Melanesians, p. 31.[554]Origin and Development of Moral Ideas, II. p. 590.[555]Totemism and Exogamy, III.[556]Quoted by Tylor,Primitive Culture, II. p. 244.[557]Totemism and Exogamy, III. p. 311.[558]On species-gods see Tylor’sPrimitive Culture, II. pp. 242-6.[559]Totemism and Exogamy, II. p. 574.[560]“Ethnology of the Ungava District,”Am. B. of Ethn., XI. p. 195. Other examplesante,ch. viii. § 3.[561]Anatomy of Melancholy, Part II. Sec. IV. Mem. 1, Subsec. 3.[562]Pliny, XXV. c. 6.[563]J. Mooney, “Sacred Formulas of the Cherokees,”Am. B. of Ethn., VII. pp. 323-39.[564]J. Mooney,op. cit.[565]Pliny, XXV. c. 11.[566]Ibid., XXV. c. 59.[567]A. W. Howitt,Native Tribes of South-East Australia, p. 384.[568]Spencer and Gillen,Across Australia, p. 339.[569]Native Tribes of South-East Australia, p. 381.[570]The Melanesians, p. 199.[571]For Proclus’ defence of Astrology see Whewell’sHistory of the Inductive Sciences, Book IV. ch. iii., 1st ed., pp. 298-300.[572]Dudley Kidd,The Essential Kafir, p. 114.[573]A. W. Howitt,Native Tribes of South-East Australia, pp. 397-9.[574]I do not mean that Magic is always adirectderivative of Common-sense: we have seen (ch. vi. § 5) that it sometimes comes from Animism by retrogradation, and (elsewhere) often from coincidences.[575]Dudley Kidd,The Essential Kafir, pp. 134-5.[576]Hose and McDougall,Pagan Tribes of Borneo, I. p. 106.[577]Ante,ch. vi. § 3.
[446]Spencer and Gillen,Northern Tribes of Central Australia.
[446]Spencer and Gillen,Northern Tribes of Central Australia.
[447]im Thurn,op. cit., p. 339.
[447]im Thurn,op. cit., p. 339.
[448]J. H. Weeks,Among Congo Cannibals, p. 145.
[448]J. H. Weeks,Among Congo Cannibals, p. 145.
[449]Across Australia, p. 350.
[449]Across Australia, p. 350.
[450]Primitive Bakongo, p. 285.
[450]Primitive Bakongo, p. 285.
[451]Skeat,Pagan Races of the Malay Peninsula, I. p. 563.
[451]Skeat,Pagan Races of the Malay Peninsula, I. p. 563.
[452]Rivers,The Todas, p. 263.
[452]Rivers,The Todas, p. 263.
[453]Abbot,Macedonian Folk-Lore, p. 225.
[453]Abbot,Macedonian Folk-Lore, p. 225.
[454]Op. cit., p. 203.
[454]Op. cit., p. 203.
[455]Native Tribes of South-East Australia, pp. 387-8.
[455]Native Tribes of South-East Australia, pp. 387-8.
[456]Spencer and Gillen,Across Australia, pp. 334-5.
[456]Spencer and Gillen,Across Australia, pp. 334-5.
[457]Whiffen,op. cit., pp. 182-3.
[457]Whiffen,op. cit., pp. 182-3.
[458]Jounod,Life of a South African Tribe, II. p. 456.
[458]Jounod,Life of a South African Tribe, II. p. 456.
[459]Whiffen,op. cit., pp. 64 and 168.
[459]Whiffen,op. cit., pp. 64 and 168.
[460]Primitive Bakongo, p. 216.
[460]Primitive Bakongo, p. 216.
[461]Aboriginal Siberia, pp. 230, 240.
[461]Aboriginal Siberia, pp. 230, 240.
[462]Paradoxe sur le comédien.Mr. William Archer, some years ago, publishedMasks and Faces, an entertaining and very instructive book, in which he (as a genuine though unprofessional psychologist) discusses this paradox in the light of evidence obtained, byquestionnaireand otherwise, from actors then living.
[462]Paradoxe sur le comédien.Mr. William Archer, some years ago, publishedMasks and Faces, an entertaining and very instructive book, in which he (as a genuine though unprofessional psychologist) discusses this paradox in the light of evidence obtained, byquestionnaireand otherwise, from actors then living.
[463]Man, September 1817, p. 144.
[463]Man, September 1817, p. 144.
[464]Aboriginal Siberia, p. 197.
[464]Aboriginal Siberia, p. 197.
[465]Suggestion und Hypnotismus in der Völkerpsychologie.
[465]Suggestion und Hypnotismus in der Völkerpsychologie.
[466]Meiners,Briefe über die Schweiz(quoted by Carlyle in essay onCount Cagliostro).
[466]Meiners,Briefe über die Schweiz(quoted by Carlyle in essay onCount Cagliostro).
[467]Aboriginal Siberia, pp. 169, 172.
[467]Aboriginal Siberia, pp. 169, 172.
[468]Text-book of Insanity, pp. 281 and 79.
[468]Text-book of Insanity, pp. 281 and 79.
[469]Spencer and Gillen,Northern Tribes of Central Australia, p. 497.
[469]Spencer and Gillen,Northern Tribes of Central Australia, p. 497.
[470]J. G. Frazer,Belief in Immortality, pp. 250-60.
[470]J. G. Frazer,Belief in Immortality, pp. 250-60.
[471]For another example see Rivers,History of Melanesian Sociology, II. p. 411.
[471]For another example see Rivers,History of Melanesian Sociology, II. p. 411.
[472]G. Turner,Samoa, p. 346.
[472]G. Turner,Samoa, p. 346.
[473]For the most elaborate of all such performances, see the initiation into the Ghost Society of the Kwakintle Indians, in Frazer’sTotemism and Exogamy, III. p. 538.
[473]For the most elaborate of all such performances, see the initiation into the Ghost Society of the Kwakintle Indians, in Frazer’sTotemism and Exogamy, III. p. 538.
[474]Casalis,My Life in Basuto Land, p. 185.
[474]Casalis,My Life in Basuto Land, p. 185.
[475]Basil Thompson,The Fijians, p. 158.
[475]Basil Thompson,The Fijians, p. 158.
[476]Basil Thompson,Diversions of a Prime Minister, pp. 201 and 346.
[476]Basil Thompson,Diversions of a Prime Minister, pp. 201 and 346.
[477]The Heroic Age, p. 413.
[477]The Heroic Age, p. 413.
[478]Spencer and Gillen,Across Australia, pp. 374-5.
[478]Spencer and Gillen,Across Australia, pp. 374-5.
[479]“Aborigines of Victoria,”Transactions of the Ethnological Society, New Series, I. p. 300.
[479]“Aborigines of Victoria,”Transactions of the Ethnological Society, New Series, I. p. 300.
[480]Eagle-hawk and Crow, p. 146.
[480]Eagle-hawk and Crow, p. 146.
[481]J. G. Frazer,Belief in Immortality, p. 239.
[481]J. G. Frazer,Belief in Immortality, p. 239.
[482]J. H. Weeks,The Primitive Bakongo, pp. 284 and 285.
[482]J. H. Weeks,The Primitive Bakongo, pp. 284 and 285.
[483]J. H. Weeks,Among Congo Cannibals, p. 293.
[483]J. H. Weeks,Among Congo Cannibals, p. 293.
[484]Callaway,op. cit., pp. 29-30.
[484]Callaway,op. cit., pp. 29-30.
[485]The North-West Amazons, p. 218.
[485]The North-West Amazons, p. 218.
[486]J. O. Dorsey, “Siouan Cults,” pp. 431-2 and 485,Am. B. of Ethn., XI.
[486]J. O. Dorsey, “Siouan Cults,” pp. 431-2 and 485,Am. B. of Ethn., XI.
[487]Coddrington,The Melanesians, p. 270.
[487]Coddrington,The Melanesians, p. 270.
[488]Polynesian Researches, II. p. 204.
[488]Polynesian Researches, II. p. 204.
[489]John Martin,W. Mariner’s Account of the Tonga Islands, II. pp. 105 and 137.
[489]John Martin,W. Mariner’s Account of the Tonga Islands, II. pp. 105 and 137.
[490]Hose and McDougall,The Pagan Tribes of Borneo, II. pp. 48 and 214.
[490]Hose and McDougall,The Pagan Tribes of Borneo, II. pp. 48 and 214.
[491]The Naga Tribes of Manipur, p. 126.
[491]The Naga Tribes of Manipur, p. 126.
[492]Introduction toThe Rise of the Spirit of Rationalism in Europe.
[492]Introduction toThe Rise of the Spirit of Rationalism in Europe.
[493]C. G. Seligman,Melanesians of British New Guinea, p. 179.
[493]C. G. Seligman,Melanesians of British New Guinea, p. 179.
[494]T. C. Hodson,op. cit., p. 171.
[494]T. C. Hodson,op. cit., p. 171.
[495]Among Congo Cannibals, p. 284.
[495]Among Congo Cannibals, p. 284.
[496]Spencer and Gillen,Native Tribes of Central Australia, pp. 531-2.
[496]Spencer and Gillen,Native Tribes of Central Australia, pp. 531-2.
[497]Haddon,Reports of the Cambridge Expedition to Torres Straits, VI. p. 201.
[497]Haddon,Reports of the Cambridge Expedition to Torres Straits, VI. p. 201.
[498]Ellis,op. cit., II. p. 232.
[498]Ellis,op. cit., II. p. 232.
[499]Shamanism, p. 92.
[499]Shamanism, p. 92.
[500]History of Melanesian Society, II. p. 107.
[500]History of Melanesian Society, II. p. 107.
[501]A. M. Czaplicka,Aboriginal Siberia, p. 180.
[501]A. M. Czaplicka,Aboriginal Siberia, p. 180.
[502]Across Australia, p. 326.
[502]Across Australia, p. 326.
[503]Spencer and Gillen,Northern Tribes of Central Australia, p. 481.
[503]Spencer and Gillen,Northern Tribes of Central Australia, p. 481.
[504]Decline and Fall, ch. xvii—discussing the character of Julian.
[504]Decline and Fall, ch. xvii—discussing the character of Julian.
[505]Howitt,Native Tribes of South-East Australia, p. 398.
[505]Howitt,Native Tribes of South-East Australia, p. 398.
[506]Across Australia, pp. 14, 326, 366.
[506]Across Australia, pp. 14, 326, 366.
[507]See Haddon,Reports of the Cambridge Expedition to Torres Straits, VI. p. 210; Stefánson,My Life with the Esquimo, p. 88; Murdoch, Ethnological Results of the Point Barrow Expedition, inNinth Ann. Report of Am. Bureau of Eth., p. 431; Frazer,Psyche’s Task, p. 55; Risley,The People of India, p. 77; Langloh Parker,The Euahlayi Tribe, pp. 48, 49, 82, 90; Dudley Kidd,The Essential Kafir, p. 116; E. Casalis,Les Bassoutos(2nd ed.), pp. 302-3; W. E. Roth,Ethnological Studies in North-West Central Queensland, p. 154.
[507]See Haddon,Reports of the Cambridge Expedition to Torres Straits, VI. p. 210; Stefánson,My Life with the Esquimo, p. 88; Murdoch, Ethnological Results of the Point Barrow Expedition, inNinth Ann. Report of Am. Bureau of Eth., p. 431; Frazer,Psyche’s Task, p. 55; Risley,The People of India, p. 77; Langloh Parker,The Euahlayi Tribe, pp. 48, 49, 82, 90; Dudley Kidd,The Essential Kafir, p. 116; E. Casalis,Les Bassoutos(2nd ed.), pp. 302-3; W. E. Roth,Ethnological Studies in North-West Central Queensland, p. 154.
[508]Diversions of a Prime Minister, p. 245.
[508]Diversions of a Prime Minister, p. 245.
[509]“Shamanism,”Journal of the Anthropological Institute, XXIV. p. 154.
[509]“Shamanism,”Journal of the Anthropological Institute, XXIV. p. 154.
[510]Totemism and Exogamy, I. p. 3. The definition occurs in a reprint of an earlier essay. A later definition (IV. p. 3) runs: “Totemism is an intimate relation which is supposed to exist between a group of kindred people on the one side and a species of natural or artificial objects on the other side, which objects are called the totems of the human group.” The relation appears to be one of friendship and kinship, on a footing of equality, not religious in Australia. I have, in this chapter, drawn freely upon the great mass of facts and speculations collected inTotemism and Exogamy; believing that in that work the author not only intended to present the evidence for his own conclusions, but had also the benevolent purpose of assisting the labours of those who might come after him. A heavy debt of gratitude is due; which, indeed, causes some embarrassment if ever one feels obliged to differ from him in opinion.
[510]Totemism and Exogamy, I. p. 3. The definition occurs in a reprint of an earlier essay. A later definition (IV. p. 3) runs: “Totemism is an intimate relation which is supposed to exist between a group of kindred people on the one side and a species of natural or artificial objects on the other side, which objects are called the totems of the human group.” The relation appears to be one of friendship and kinship, on a footing of equality, not religious in Australia. I have, in this chapter, drawn freely upon the great mass of facts and speculations collected inTotemism and Exogamy; believing that in that work the author not only intended to present the evidence for his own conclusions, but had also the benevolent purpose of assisting the labours of those who might come after him. A heavy debt of gratitude is due; which, indeed, causes some embarrassment if ever one feels obliged to differ from him in opinion.
[511]Totemism and Exogamy, I. p. 4; cf. IV. pp. 3, 4. Perhaps the author no longer approves of the word “reverenced.” Totem and clan are rather on a footing of equality.
[511]Totemism and Exogamy, I. p. 4; cf. IV. pp. 3, 4. Perhaps the author no longer approves of the word “reverenced.” Totem and clan are rather on a footing of equality.
[512]Northern Tribes of Central Australia, App. B.
[512]Northern Tribes of Central Australia, App. B.
[513]The animals are: Human 2, other Mammalia 31, Birds 46, Reptiles 51, Amphibia 1, Fishes 8, Insects 24, Mollusca 1.
[513]The animals are: Human 2, other Mammalia 31, Birds 46, Reptiles 51, Amphibia 1, Fishes 8, Insects 24, Mollusca 1.
[514]Totemism and Exogamy, II. p. 535.
[514]Totemism and Exogamy, II. p. 535.
[515]Totemism and Exogamy, III. pp. 90-100.
[515]Totemism and Exogamy, III. pp. 90-100.
[516]Hose and McDougall,Pagan Tribes of Borneo, II. pp. 96-110.
[516]Hose and McDougall,Pagan Tribes of Borneo, II. pp. 96-110.
[517]Contributions to the Science of Mythology, I. p. 201.
[517]Contributions to the Science of Mythology, I. p. 201.
[518]Introduction to the History of Religion, p. 101.
[518]Introduction to the History of Religion, p. 101.
[519]Secret of the TotemandSocial Origins.
[519]Secret of the TotemandSocial Origins.
[520]Spencer and Gillen,Northern Tribes of Central Australia, p. 330.
[520]Spencer and Gillen,Northern Tribes of Central Australia, p. 330.
[521]Native Tribes of Northern Territory of Australia, p. 263.
[521]Native Tribes of Northern Territory of Australia, p. 263.
[522]Totemism and Exogamy, IV. pp. 57-63.
[522]Totemism and Exogamy, IV. pp. 57-63.
[523]Journal of the Anthropological Institute, 1909, p. 173.
[523]Journal of the Anthropological Institute, 1909, p. 173.
[524]Journal of the Anthropological Institute, 1909, p. 175.
[524]Journal of the Anthropological Institute, 1909, p. 175.
[525]In the Gazelle Peninsula of New Britain, a man applies the name of “mother” to his real mother and also to his maternal aunts, who accept the relationship and may assert: “We all three of us bore him” (Totemism and Exogamy, I. p. 305 note). Is this what they believe, or what (following their system of class-nomenclature) they are accustomed to say?
[525]In the Gazelle Peninsula of New Britain, a man applies the name of “mother” to his real mother and also to his maternal aunts, who accept the relationship and may assert: “We all three of us bore him” (Totemism and Exogamy, I. p. 305 note). Is this what they believe, or what (following their system of class-nomenclature) they are accustomed to say?
[526]Page 125.
[526]Page 125.
[527]See above,ch. ii. § 3.
[527]See above,ch. ii. § 3.
[528]It is reasonable to suppose that a group named other groups to distinguish those around them, before needing to name itself. It follows that probably each group sometimes bore a different name when spoken of by each of several neighbours. How amidst such confusion could single names be fixed? Perhaps because the group designated adopted one of them; or by the elimination of the other names through many causes in course of time, in generations, in hundreds of years. The march of progress was leisurely in those days.
[528]It is reasonable to suppose that a group named other groups to distinguish those around them, before needing to name itself. It follows that probably each group sometimes bore a different name when spoken of by each of several neighbours. How amidst such confusion could single names be fixed? Perhaps because the group designated adopted one of them; or by the elimination of the other names through many causes in course of time, in generations, in hundreds of years. The march of progress was leisurely in those days.
[529]Chs. iv., v., vi.
[529]Chs. iv., v., vi.
[530]Chs. xiv., xv.,Prohibition of Marriage between Kindred.
[530]Chs. xiv., xv.,Prohibition of Marriage between Kindred.
[531]Ch. xl.,Marriage.
[531]Ch. xl.,Marriage.
[532]Langloh Parker,The Euahlayi Tribe, p. 21.
[532]Langloh Parker,The Euahlayi Tribe, p. 21.
[533]Totemism and Exogamy, I. p. 489.
[533]Totemism and Exogamy, I. p. 489.
[534]Ibid., IV. p. 54.
[534]Ibid., IV. p. 54.
[535]Totemism and Exogamy, I. p. 254.
[535]Totemism and Exogamy, I. p. 254.
[536]Native Tribes of Central Australia, p. 388.
[536]Native Tribes of Central Australia, p. 388.
[537]Totemism and Exogamy, III. p. 13.
[537]Totemism and Exogamy, III. p. 13.
[538]Langloh Parker,The Euahlayi, p. 22.
[538]Langloh Parker,The Euahlayi, p. 22.
[539]Native Tribes of Central Australia, ch. vi.;Northern Tribes of Central Australia, ch. ix.
[539]Native Tribes of Central Australia, ch. vi.;Northern Tribes of Central Australia, ch. ix.
[540]There is, however, another possible reason for the eating by the clan or by its Headman of some portion of the food which they profess to supply to the rest of the tribe—namely, that it expresses a prior claim to some sort of proprietorship, which is then waived.
[540]There is, however, another possible reason for the eating by the clan or by its Headman of some portion of the food which they profess to supply to the rest of the tribe—namely, that it expresses a prior claim to some sort of proprietorship, which is then waived.
[541]Totemism and Exogamy, IV. pp. 55-7.
[541]Totemism and Exogamy, IV. pp. 55-7.
[542]Spencer and Gillen,Native Tribes North. Ter. Aust., p. 324.
[542]Spencer and Gillen,Native Tribes North. Ter. Aust., p. 324.
[543]Totemism and Exogamy, III. pp. 104-5.
[543]Totemism and Exogamy, III. pp. 104-5.
[544]The Elementary Forms of the Religious Life, II. ch. ix.
[544]The Elementary Forms of the Religious Life, II. ch. ix.
[545]Langloh Parker,The Euahlayi Tribe, pp. 458, 478, etc. In Eleanbah Wundah, they hold their right hands pressed against their sides, which A. Lang thought a remarkable image. It is, W. E. Roth tells us, gesture-language for sickness. (Ethnological Studies in North-West Central Queensland, p. 90.)
[545]Langloh Parker,The Euahlayi Tribe, pp. 458, 478, etc. In Eleanbah Wundah, they hold their right hands pressed against their sides, which A. Lang thought a remarkable image. It is, W. E. Roth tells us, gesture-language for sickness. (Ethnological Studies in North-West Central Queensland, p. 90.)
[546]The Euahlayi, pp. 4 to 8, and 78.
[546]The Euahlayi, pp. 4 to 8, and 78.
[547]North. Ts. of C. Aust., p. 253.
[547]North. Ts. of C. Aust., p. 253.
[548]Howitt,Northern Tribes of South-East Australia, p. 435.
[548]Howitt,Northern Tribes of South-East Australia, p. 435.
[549]Haddon,Reports of the Expedition to Torres Straits, V. pp. 37, 38.
[549]Haddon,Reports of the Expedition to Torres Straits, V. pp. 37, 38.
[550]W. H. R. Rivers,J. A. I., 1909, p. 158.
[550]W. H. R. Rivers,J. A. I., 1909, p. 158.
[551]J. A. I., 1909, p. 163.
[551]J. A. I., 1909, p. 163.
[552]Samoa, chs. iv., v.; especially pp. 28, 48, 62-3, 70, 75. Fiji had in some way deeply impressed the Samoan imagination.
[552]Samoa, chs. iv., v.; especially pp. 28, 48, 62-3, 70, 75. Fiji had in some way deeply impressed the Samoan imagination.
[553]The Melanesians, p. 31.
[553]The Melanesians, p. 31.
[554]Origin and Development of Moral Ideas, II. p. 590.
[554]Origin and Development of Moral Ideas, II. p. 590.
[555]Totemism and Exogamy, III.
[555]Totemism and Exogamy, III.
[556]Quoted by Tylor,Primitive Culture, II. p. 244.
[556]Quoted by Tylor,Primitive Culture, II. p. 244.
[557]Totemism and Exogamy, III. p. 311.
[557]Totemism and Exogamy, III. p. 311.
[558]On species-gods see Tylor’sPrimitive Culture, II. pp. 242-6.
[558]On species-gods see Tylor’sPrimitive Culture, II. pp. 242-6.
[559]Totemism and Exogamy, II. p. 574.
[559]Totemism and Exogamy, II. p. 574.
[560]“Ethnology of the Ungava District,”Am. B. of Ethn., XI. p. 195. Other examplesante,ch. viii. § 3.
[560]“Ethnology of the Ungava District,”Am. B. of Ethn., XI. p. 195. Other examplesante,ch. viii. § 3.
[561]Anatomy of Melancholy, Part II. Sec. IV. Mem. 1, Subsec. 3.
[561]Anatomy of Melancholy, Part II. Sec. IV. Mem. 1, Subsec. 3.
[562]Pliny, XXV. c. 6.
[562]Pliny, XXV. c. 6.
[563]J. Mooney, “Sacred Formulas of the Cherokees,”Am. B. of Ethn., VII. pp. 323-39.
[563]J. Mooney, “Sacred Formulas of the Cherokees,”Am. B. of Ethn., VII. pp. 323-39.
[564]J. Mooney,op. cit.
[564]J. Mooney,op. cit.
[565]Pliny, XXV. c. 11.
[565]Pliny, XXV. c. 11.
[566]Ibid., XXV. c. 59.
[566]Ibid., XXV. c. 59.
[567]A. W. Howitt,Native Tribes of South-East Australia, p. 384.
[567]A. W. Howitt,Native Tribes of South-East Australia, p. 384.
[568]Spencer and Gillen,Across Australia, p. 339.
[568]Spencer and Gillen,Across Australia, p. 339.
[569]Native Tribes of South-East Australia, p. 381.
[569]Native Tribes of South-East Australia, p. 381.
[570]The Melanesians, p. 199.
[570]The Melanesians, p. 199.
[571]For Proclus’ defence of Astrology see Whewell’sHistory of the Inductive Sciences, Book IV. ch. iii., 1st ed., pp. 298-300.
[571]For Proclus’ defence of Astrology see Whewell’sHistory of the Inductive Sciences, Book IV. ch. iii., 1st ed., pp. 298-300.
[572]Dudley Kidd,The Essential Kafir, p. 114.
[572]Dudley Kidd,The Essential Kafir, p. 114.
[573]A. W. Howitt,Native Tribes of South-East Australia, pp. 397-9.
[573]A. W. Howitt,Native Tribes of South-East Australia, pp. 397-9.
[574]I do not mean that Magic is always adirectderivative of Common-sense: we have seen (ch. vi. § 5) that it sometimes comes from Animism by retrogradation, and (elsewhere) often from coincidences.
[574]I do not mean that Magic is always adirectderivative of Common-sense: we have seen (ch. vi. § 5) that it sometimes comes from Animism by retrogradation, and (elsewhere) often from coincidences.
[575]Dudley Kidd,The Essential Kafir, pp. 134-5.
[575]Dudley Kidd,The Essential Kafir, pp. 134-5.
[576]Hose and McDougall,Pagan Tribes of Borneo, I. p. 106.
[576]Hose and McDougall,Pagan Tribes of Borneo, I. p. 106.
[577]Ante,ch. vi. § 3.
[577]Ante,ch. vi. § 3.