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236 may say that after death they will reappear for instance as sharks or bananas, and the family will acknowledge the kinship by feeding the sharks and abstaining from the bananas. It is not unreasonable that Dr. Codrington should suggest such practices as throwing light on the origin of totemism. The late investigations of Spencer and Gillen, conducted with scrupulous care in an almost untouched district of Central Australia, show totemism in the Arunta tribe, not as the means of regulating the intermarriage of clans, but as based on a native theory of the ancestry of the race, as descended from the Alcheringa, quasi-human animal or vegetable ancestors, whose souls are still reborn in human form in successive generations. This careful and definite account may be the starting-point of a new study. Savages would be alive to the absurdity of naming clans after animals in order to indicate a prohibition of marrying-in, opposed to the habit of the animals themselves. Indeed, it seems more likely that such animal-names may have commonly belonged to inbred clans, before the rule of exogamy was developed. At present the plainest fact as to Totemism is its historical position as shown by its immense geographical distribution. Its presence in North America and Australia has been noticed. It extends its organization through the forest-region of South America from Guyana to Patagonia. Northward of Australia it is to be traced among the more unchanged of the Malay populations, who underneath foreign influence still keep remains of a totemic system like that of the American tribes. Thence we follow the totem-clan into India, when it appears among non-Aryan hill-tribes such as the Oraons and Mundas, who have clans named after Eel, Hawk, Heron, and so on, and must not kill or eat these creatures. North of the Himalaya it appears among Mongoloid tribes in their native low cultured state, such as the Yakuts with their intermarrying totem-clans Swan, Raven,