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Rh and the like. In Africa totemism appears in the Bantu district up to the West Coast. For example, the Bechuana are divided into Bakuena, men of the crocodile; Batlapi, of the fish; Balaung, of the lion; Bamorara, of the wild vine. A man does not eat his tribe-animal, or clothe himself in its skin, and if he must kill it as hurtful, the lion for instance, he asks pardon of it, and purifies himself from the sacrilege. These few instances illustrate the generalization that totemism in its complete form belongs to the savage and early barbaric stages of culture, only partial remains or survivals of it having lasted into the civilized period. Though appearing in all other quarters of the globe, it is interesting to notice that there is no distinct case of totemism found or recorded in Europe.

The three motives of animal-worship which have been described, viz., direct worship of the animal for itself, indirect worship of it as a fetish acted through by a deity, and veneration for it as a totem or representative of a tribe-ancestor, no doubt account in no small measure for the phenomena of Zoolatry among the lower races, due allowance being also made for the effects of myth and symbolism, of which we may gain frequent glimpses. Notwithstanding the obscurity and complexity of the subject, a survey of Animal-worship as a whole may yet justify an ethnographic view of its place in the history of civilization. If we turn from its appearances among the less cultured races to notice the shapes in which it has held its place among peoples advanced to the stage of national organization and stereotyped religion, we shall find a reasonable cause for its new position in the theory of development and survival, whereby ideas at first belonging to savage theology have in part continued to spread and solidify in their original manner, while in part they have been changed to accommodate them to more advanced ideas, or have been defended from the attacks of reason by being set up as sacred mysteries. Ancient Egypt