Page:Folk-lore - A Quarterly Review. Volume 13, 1902.djvu/333

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On the other hand, magical practices are strongly developed, and are found in direct connection with totemism. By means of certain ceremonies, called Intichiuma, the regular reproduction and multiplication of the totem are assured for the benefit of the entire people, who depend upon it for sustenance and well- being. For although the clansman (if we may for convenience call him so) is only allowed to eat sparingly of his totem, there is no restriction absolutely forbidding him to partake, and at the Intichiuma ceremonies he 7mist partake, otherwise the supply would fail. Corresponding with the absence of prohibition against using the totem for food, there is an absence of prohibition of marriage within the totem-group. In the traditions of the tribe, moreover, their ancestors are represented as habitually, if not exclusively, both feeding on the totem and marrying within the totem-group. In both these particulars the totemism and tradi- ditions of the Arunta are in diametrical opposition to totemism wherever it has been hitherto known to us and in full force. And the question is whether the totemism of the Arunta is anything like a representative of primitive totemism, either in its organisa- tion or its objects. If not, then Dr. Frazer's theories as to the priority of magic to religion, and the object and meaning of totemism, are deprived of the support which they receive, or appear to receive, from Messrs. Spencer and Gillen's discoveries.

M. Durkheim devotes the chief part of his space to discussing the matrimonial peculiarities of the Arunta. As a preliminary to the discussion he challenges the denial of religion to this extra- ordinary tribe. He contends, (without, however, defining religion), that the Arunta live in a thoroughly religious atmosphere, and that this atmosphere is in origin essentially totemic. The sacred trees and groves, the mysterious caves where the churingas and other objects are piously hidden, are holy places, approached with truly religious awe, places of refuge which impart sanctity to man or beast seeking an asylum there. Totemic legends are attached to these spots ; totemic rites are celebrated there. The sacramental communion of the Intichiuma is indistinguishable in principle from those of a multitude of religions. The rites of the Arunta are in all points comparable to those found in systems incontestably religious. They must therefore proceed from the same ideas, the same sentiments ; and it is arbitrary to deny them the same title.

But the theory of the magical purpose of totemism rests on the