Page:Folk-lore - A Quarterly Review. Volume 11, 1900.djvu/84

74 on Dr. Frazer's contention that we have in these ceremonies a clue to the original purpose of totemism, namely, to secure for the community, by means of magic, a plentiful supply of necessaries and immunity from the perils to which man is exposed in his struggle with nature. At all events, they are periodical ceremonies having for their object the increase of the totem-animal or plant. "Every local totemic group has its own Intichiuma ceremony," when, save by special invitation, no one else is allowed to be present. Nor in any case can the invitation be extended beyond the tribal totem-group or beyond that moiety of the tribe to which the great majority of the members of the local group belong. Not less important are the Engwura ceremonies. They are part of the rites of initiation into manhood. But here an interesting difference reveals itself. The Engwura are not owned by the local totemic group. "Each totem," we are told, "has its own ceremonies, and each of the 'ceremonies' may be regarded as the property of some special individual who has received it by right of inheritance from its previous owner, such as a father or an elder brother," or who in some cases may have received it direct from the Iruntarinia, or spirits. So among the Kwakiutl the claim to initiation, the dances, the songs, the clan- and family-traditions, and other privileges, are ordinarily obtained through inheritance. Tartarin and his friends were not so jealous of their own songs as a Kwakiutl of these properties. The jealousy of the Arunta is hardly less obvious; for the right of anyone outside the totem to be present at an Engwura ceremony is dependent on the will of the owner, though the invitations are more freely given than to the Intichiuma.