The Secret of the Totem

The Secret of the Totem
Andrew Lang

Andrew Lang

The Secret of the Totem

INTRODUCTION

This book is the natural sequel of Social Origins and Primal Law, published three years ago. In Primal Law, Mr. J. J. Atkinson sought for the origin of marriage prohibitions in the social conditions of early man, as conceived of by Mr. Darwin. Man, in the opinion of the great naturalist, was a jealous animal; the sire, in each group, kept all his female mates to himself, expelling his adolescent male offspring. From this earliest and very drastic restriction, Mr. Atkinson, using the evidence of "avoidances" between kinsfolk in savage society, deduced the various prohibitions on sexual unions. His ingenious theory has been received with some favour, where it has been understood.

Mr. Atkinson said little about totemism, and, in Social Origins, I offered a theory of the Origin of Totemism; an elaboration of the oldest of all scientific theories, that of Garcilasso de la Vega, an Inca on the maternal side, the author of the History of the Incas. Totems, he conceived, arose in the early efforts of human groups to differentiate each from the others. Mr. Max Müller and Dr. Pikler set forth the same notion, independently. The "clans," or, as I say, "groups," needed differentiation by names, such as are still used as personal names by savages, and by names easily expressed in pictographs, and easily signalled in gesture language. The origin of the group names, or sobriquets, once forgotten, the names, as usual, suggested a relation between the various name-giving objects and the groups which bore them. That relation was explained by the various myths which make the name-giving animals, plants, and other objects, mystic kinsmen, patrons, or ancestors of the groups named after them. From reflection on this mystic rapport between the objects and the human groups of the same names, arose the various superstitions and tabus, including that which prohibits unions between men and women of the same animal group-name, whether by locality or maternal descent.

Critics objected that such a "trivial accident" as a name could not be the germ, or one of the germs of a great social system. But "the name goes before everything," as the Scots used to say; and in this book I have set forth the great importance of names in early society, a fact universally acknowledged by anthropologists.

It was also objected that names given from without would never be accepted and gloried in, so I now prove that such names have often been accepted and gloried in, even when they are derisive; which, among savages, names derived from plants and animals are not; they are rather honourable appellations.

So far, I have only fortified my position. But some acute criticisms offered in Man by Mr. N. W. Thomas enabled me to detect a weak point in my system, as given in Social Origins, and so led on to what I venture to think not unimportant discoveries regarding the Australian social organisations. To Mr. Thomas's researches, which I trust he will publish in full, I am much indebted, and he kindly read part of this book in type-written MS.

I also owe much to Mrs. Langloh Parker, who generously permitted me to read, in her MS., her valuable account of the Euahlayi tribe of New South Wales, which is to be published by Messrs. Archibald Constable. No student has been so intimately acquainted as this lady with the women of an Australian tribe; while the men, in a place where they could be certain that they were free from tribal espionnage, were singularly communicative. Within its limits, Mrs. Langloh Parker's book, I think, may be reckoned almost as valuable as those of Messrs. Spencer and Gillen.

By the irony of fortune, I had no sooner seen my book in print, than Mr. J. G. Frazer's chapter on "The Beginnings of Religion and Totemism among the Australian Aborigines" (Fortnightly Review, September 1905) came into my hands. I then discovered that, just when I thought myself to have disentangled the ravelled thread of totemism, Mr. Frazer also thought, using another metaphor, that his own "plummets had found bottom" – a very different bottom. I then wrote Chapter XI., stating my objections to his theories. Many of these, mainly objections to the hypothesis of the relative primitiveness of the Arunta "nation," had often been urged before by others. I was unaware that they had been answered, but they have obviously been deemed inadequate. Meanwhile the question as between two entirely different solutions of the old mystery remains open.

Since critics of my Social Origins often missed my meaning, I am forced to suppose that I may in like manner have misconstrued some of the opinions of others, which, as I understand them, I am obliged to contest. I have done my best to understand, and shall deeply regret any failures of interpretation on my own part.

Necessarily I was unaware that in Mr. Frazer's opinion, as set forth in his essay of September 1905, "the common assumption that inheritance of the totem through the mother always preceded inheritance of it through the father need not hold good." I have throughout argued on that assumption, which I understood to be held by Mr. Frazer, as well as by Mr. Taylor, Mr. Howitt, and most authorities. If it be correct, as I still think it is, it cannot but be fatal to the Arunta claim to primitiveness. But Arunta society is, in many points, so obviously highly organised, and so confessedly advanced, that I am quite unable to accept this tribe as an example of the most archaic state of affairs extant. If I am wrong, much of my argument is shaken, and of this it is necessary to warn the reader. But a tribe really must be highly advanced in organisation, if it can afford to meet and devote four months to ceremonials, as it did, in a region said to be relatively deficient in natural supplies.

In this book I have been able to use the copious materials of Mr. Howitt and Messrs. Spencer and Gillen in their two recent works. It seems arrogant to differ from some of the speculative opinions of these distinguished observers, but "we must go where the logos leads us."

I end by thanking Mr. H. J. Ford for his design of Eagle Hawk and Crow, heading the totems in their phratries, and betrothing two interesting young human members of these divisions.

CHAPTER I

ORIGIN OF TOTEMISM

The making of the local tribe of savagery – Earliest known stage of society – Result of complex processes – Elaborate tribal rules – Laws altered deliberately: sometimes borrowed – Existing legislative methods of savages not primitive – The tribe a gradual conquest of culture – The tribe a combination of small pre-tribal kinships – History of progress towards the tribe traceable in surviving institutions – From passion to Law – Rudeness of native culture in Australia – Varieties of social organisation there – I. Tribes with two phratries, totems, female descent – Tribes of this organisation differ as to ceremonies and beliefs – Some beliefs tend to polytheism: others towards monotheism – Some tribes of pristine organisation have totemic magic and pirrauru: others have not – The more northern tribes of pristine organisation share the ceremonies and beliefs of central tribes: not so the south-eastern tribes – Second form (a) of social organisation has male descent – Second form (b) has female descent plus "matrimonial classes" – Account of these – Eight-class system – The Arunta nation – Their peculiar form of belief in reincarnation —Churinga nanja– Recapitulation – The Euahlayi tribe.

The question of the origin of totemism has more than the merely curious or antiquarian interest of an historic or prehistoric mystery. In the course of the inquiry we may be able to discern and discriminate the relative contributions of unreflecting passion, on one hand, and of deliberate reason, on the other, to the structure of the earliest extant form of human society. That form is the savage local tribe, as known to us in America and in Australia.

Men live in united local communities, relatively large, and carefully regimented, before they have learned to domesticate animals, or to obey chiefs, or to practise the rudest form of agriculture, or to fashion clay into pottery, or to build permanent hovels. Customary law is older than any of these things, and the most ancient law which we can observe unites a tribe by that system of marriages which expresses itself in totemism.

It is plain that the processes of evolution which have resulted in the most backward societies known to us, must have been very complex. If we reflect that the society of the Australian aborigines presents the institution of local tribes, each living peacefully, except for occasional internal squabbles, in a large definite tract of country; cultivating, on the whole, friendly relations with similar and similarly organised tribes; while obeying a most elaborate system of rules, it is obvious that these social conditions must be very remote from the absolutely primitive.[1 - Howitt, Native Tribes of South-East Australia, p. 41. 1904.] The rules of these tribes regulate every detail of private life with a minuteness and a rigour that remind us of what the Scottish Cavalier (1652) protested against as "the bloody and barbarous inconveniences of Presbyterial Government." Yet the tribes have neither presbyters, nor priests, nor kings. Their body of customary law, so copious and complex that, to the European, it seems as puzzling as algebra is to the savage, has been evolved, after a certain early point, by the slow secular action of "collective wisdom." We shall find that on this point, early deliberate modification of law, there can be no doubt.

The recent personal researches of Mr. Howitt and Messrs. Spencer and Gillen make it certain that tribal affairs, now, among many tribes at least, are discussed with the utmost deliberation, and that modifications of institutions may be canvassed, adopted, or rejected, on the initiative of seniors, local "Headmen," and medicine men.[2 - Cf. for example Spencer and Gillen, Northern Tribes of Central Australia, p. 26. Howitt, Native Tribes of South-East Australia, pp. 88, 89.] It is also certain that tribe borrows from tribe, in the matter of songs, dances, and institutions, while members of one tribe are permitted to be present at the sacred ceremonials of others, especially when these tribes are on intermarrying terms.[3 - Howitt, ut supra, pp. 511, 513.] In such cases, the ceremonials of one tribe may affect those of another, the Arunta may influence the Urabunna, who borrow their sacred objects or churinga for use in their own rites. We even hear of cases in which native religious ideas have been propagated by missionaries sent from tribe to tribe.[4 - Hale, U.S. Exploring Expedition, p. 410. 1846.]

Thus, conservative as is the savage by nature, he is distinctly capable of deliberate modification of his rites, ceremonies, and customary laws, and of interchanging ideas on these subjects with neighbouring tribes.

All this is true, to-day, and doubtless has long been true.

But at this point we must guard against what we consider a prevalent fallacy. The legislative action of the natives, the initiative of local Headmen, and Heads of Totems and of "Classes" (social divisions), and of medicine men inspired by "some supernatural being, such as Kutchi of the Dieri, Bunjil of the Wurunjerri, or Daramulun of the Coast Murring,"[5 - Howitt, ut supra, p. 89.] is only rendered possible by the existence, to-day, of social conditions which cannot be primitive. To-day the Tribe, with its innumerable rules, and its common faith in Kutchi or Daramulun, with its recognised local or social Headmen, with its regulations for dealing with other tribes, and with its heralds or messengers, is an institution "in being." But, necessarily, this was not always so; the Tribe itself is a great "conquest of culture," and that conquest must have been made very slowly.

The prevalent fallacy, then, is to take unconsciously for granted that the people was, from the beginning, regimented into tribes, or existed in "hordes" already as capable as actual tribes of deliberative assemblies and legislative action, and that, in these hordes, a certain law, "the universal basis of their social system, was brought about by intention," as Mr. Howitt believes.[6 - Op. cit., p. 89.]

The law in question, "the universal basis of their social system," was nothing less than a rule compelling people who had hitherto been promiscuous in their unions, to array themselves into a pair of tribal divisions, in which no member might marry another member of the same division, but must marry a member of the opposite division. The mere idea of such an act of legislation, for which no motive is assigned (and no motive is conceivable) postulates the pre-existence of a community like the Tribe of to-day, with powers to legislate, and to secure obedience for its legislative acts. This postulate cannot be granted, it refracts the institutions of to-day on a past state of society which, in all probability, could possess no such institutions. The "chaotic horde" of the hypothesis could not allot to various human groups the duty of working magic (to take an instance) for the good of various articles of the common food supply, nor could it establish a new and drastic rule, suddenly regulating sexual unions which had previously been utterly unregulated.

Human history does not show us a relatively large mass segregating itself into smaller communities. It shows us small communities aggregating into larger combinations, the village into the city, the European tribes into the kingdom, the kingdoms into the nation, the nation into the empire. The Tribe itself, in savage society, is a combination of small kins, or sets of persons of various degrees of status; these kins have not been legislatively segregated out of a pre-existing horde having powers of legislation. The idea of such a legislative primeval horde has been unconsciously borrowed from the actual Tribe of experience to-day.

That tribe is not primitive, far from it, but is very old.

Tribal collective wisdom, when once the tribe was evolved, has probably been at work, in unrecorded ages, over all the world, and in most places seems, up to a certain point, to have followed much the same strange course. The path does not march straight to any point predetermined by man, but loops, and zigzags, and retreats, and returns on itself, like the course of a river beset by rocks and shoals, and parcelled into wandering streams, and lagging in morasses. Yet the river reaches the sea, and the loops and links of the path, frayed by innumerable generations of early men, led at last to the haven of the civilised Family, and the Family Peace.

The history of the progress must necessarily be written in the strange characters of savage institutions, and in these odd and elaborate regulations which alarm the incurious mind under the names of "Phratries," "Totems," "Matrimonial Classes," "Pirrauru," and "Piraungaru." In these, as in some Maya or Easter Island inscription, graven in bizarre signs, lies the early social history of Man. We pore over the characters, turning them this way and that, deciphering a mark here and there, but unable to agree on any coherent rendering of the whole, so that some scholars deem the problems insoluble – and most are at odds among themselves.

Possibly we can at last present a coherent translation of the record which lies half concealed and half revealed in the savage institutions with their uncouth names, and can trace the course of an evolution which, beginning in natural passions, emotions, and superstitions, reached a rudimentary social law. That law, again, from a period far behind our historical knowledge, has been deliberately modified by men, much as a Bill in Parliament is modified by amendments and compromises into an Act. The industry of students who examine the customs of the remotest races has accumulated a body of evidence in which the various ways out of early totemic society towards the civilised conception of the family may be distinctly traced.

Meanwhile we are concerned rather with the way into totemism out of a prior non-totemic social condition, and with the development of the various stages of totemic society in Australia. The natives of that country, when unspoiled by European influences, are almost on one level as to material culture. Some tribes have rather better and more permanent shelters than others; some have less inadequate canoes than the rest; some drape themselves against cold weather in the skins of beasts, while others go bare; but all are non-agricultural hunting wanderers, without domesticated animals, without priests, and without chiefs on the level of those of the old Highland clans. They are ignorant of pottery, a fact which marks the very lowest culture; they know not the bow and arrow; their implements of stone vary from the polished "neolithic" to the rough-hewn "palæolithic" type: a man will use either sort as occasion serves.

While everyday life and its implements are thus rude, there are great varieties of social organisation, of ceremonial institutions, and of what, among Europeans, would be called speculative and religious ideas, expressing themselves in myths and rites.

Taking social organisation first, we begin with what all inquirers (except one or two who wrote before the recent great contributions to knowledge appeared) acknowledge to be the most pristine type extant Each tribe of this type is in two intermarrying divisions (which we call "exogamous moieties," or "phratries"), and each phratry bears a name which, when it can be translated, is, as a rule, that of an animal.[7 - There are exceptions, or at least one exception is known to the rule of animal names for phratries, a point to which we shall return. Dr. Roth (N.W. Central Queensland Aborigines, p. 56) suggests that the phratry names Wutaru and Pakuta mean One and Two (cf. p. 26). For Wutaru and Yungaru, however, interpretations indicating names of animals are given, diversely, by Mr. Bridgman and Mr. Chatfield, Kamilaroi and Kurnai, pp. 40, 41.] We shall show later why the meaning of the names has often been lost. Take the animal names of the phratries to be Emu and Kangaroo, no man of the Emu phratry may marry a woman of the same phratry, he must marry out of his phratry ("exogamy"); nor may a man of the Kangaroo phratry marry a woman of the same. Kangaroo phratry must marry into Emu, and Emu into Kangaroo. The phratry names in each case are, in the more primitive types of the organisation (which alone we are now considering) inherited from the mother.[8 - That reckoning descent in the female line, among totemists, is earlier than reckoning in the male line, Mr. Howitt, Mr. Tylor, Dr. Durkheim, and Messrs. Spencer and Gillen, with Mr. J. G. Frazer, till recently, are agreed. Starcke says "usually the female line only appears in connection with the Kobong (totem) groups," and he holds the eccentric opinion that totems are relatively late, and that the tribes with none are the more primitive! (The Primitive Family, p. 26, 1896.) This writer calls Mr. Howitt "a missionary."] A man of the Emu phratry marries a woman of the Kangaroo phratry, and to that phratry her children belong. Thus members of either phratry must be found in any casual knot or company of natives. Within each phratry there are, again, kinships also known by hereditary names of animals or plants. Thus, in Emu phratry, there may be kins called, say, Emu, Opossum, Wallaby, Grub, and others; in the Kangaroo phratry different names prevail, such as Kangaroos, Lizards, Dingoes, Cockatoos, and others. The name-giving animals, in this case, are called by us "totems," and the human kins which bear their names are called "totem kins." No man or woman may marry a person of his or her own totem. But this, in fact, as matters stand in Australia, puts no fresh bar on marriage, because (except in four or five tribes of the Centre) if a man marries out of his phratry he must necessarily marry out of his totem kin, since there are no members of his totem name in the phratry into which he must marry. In America, in cases where there are no phratries, and universally, where totems exist without phratries, marriage between persons of the same totem is forbidden.

The organisation of the more primitive tribes presents only the two exogamous moieties or phratries in each tribe and the totem kins in the phratries. We have Crow phratry and Eagle Hawk phratry, and, within Crow phratry, Crow totem kin,[9 - That this is the case will be proved later; the fact has hitherto escaped observation.] with other totem kins; within Eagle Hawk phratry, Eagle Hawk totem kin, with other totem kins, which are never of the same names as those in Crow phratry.

This we call the primitive type, all the other organisations are the result of advances on and modifications of this organisation. It also occurs in America,[10 - Frazer, Totemism, p. 6l. Morgan, Ancient Society, pp. 90, 94 et seq.] where, however, the phratry is seldom extant, though it does exist occasionally, and is known to have existed among the Iroquois and to have decayed.

On examining Mr. Howitt's map[11 - Native Tribes of South-East Australia. Macmillan, 1904.] it will be seen that this type of social organisation extends, or has extended, from Mount Gambier, by the sea, in the extreme south, past Lake Eyre, to some distance beyond Cooper's Creek or the Barcoo River, and even across the Diamantina River in Queensland. But it is far from being the case that all tribes with this pristine organisation possess identical ceremonies and ideas. On the other hand, from the southern borders of Lake Eyre, northwards, the tribes of this social organisation have peculiar ceremonies, unknown in the south and east, but usual further north and west. They initiate young men with the rites of circumcision or subincision (a cruel process unknown outside of Australia), or with both. In the south-east the knocking out of a front tooth takes the place of these bloody ordeals. The Lake Eyre tribes, again, do not, like those south and east of them, hold by, and inculcate at the rites, "the belief as to the existence of a great supernatural anthropomorphic Being, by whom the ceremonies were first instituted, and who still communicates with mankind through the medicine men, his servants."[12 - Native Tribes of South-East Australia, p. 640. For examples, pp. 528-535.] Their myths rather repose on the idea of beings previous to man, "the prototypes of, but more powerful in magic than the native tribes. These beings, if they did not create man, at least perfected him from some unformed and scarcely human creatures."[13 - Ibid., p. 487.]

Thus, the more northern tribes of primitive tribal organisation (say the Dieri and their congeners) have beliefs which might ripen into the Greek mythology of gods and Titans, while the faith of the tribes of the same social organisation, further south by east, might develop into a rude form of Hebrew monotheism, and the two myths may co-exist, and often do. The northern tribes about Lake Eyre, and the central and north tribes, work co-operative magic for the behoof of their totem animals, as part of the common food supply, a rite unknown to the south and east. They also practise a custom (Pirrauru) of allotting men and women, married or unmarried, as paramours to each other, after a symbolic ceremony. This arrangement also is unknown in the south and east, and even north by west, though almost everywhere there is sexual licence at certain ceremonial meetings. It is thus plain that the more northern tribes of the primitive organisation described, differ from their southern and eastern neighbours (i.) in their most important initiatory rites, (ii.) in some of their myths or beliefs,[14 - That is, on our present information. It is very unusual for orthodox adhesion to one set of myths to prevail.] (iii.) in their totemic magic, and (iv.) in their allotment of permanent paramours. In the first three points these northern tribes of primitive type resemble, not the south-eastern tribes of the same social type, but the more socially advanced central, western, and northern "nations," with whom some of them are in touch and even intermarry. It is a dangerous fallacy to suppose that all tribes of the primitive tribal organisation are solidaires as to marriage, ceremonial rites, and beliefs.

It is difficult to say which is the second type of tribal organisation. We have in Victoria, in a triangle with its apex on the Murray River, the organisation already described (1), but here descent is reckoned in the male, not in the female line. This implies some social advance: social institutions, with male descent of the totem name, are certain to become local, rather than totemistic. The Kangaroos, deriving the totem name from the father, are a local clan, in some cases, like the MacIans in Glencoe. The Kangaroo name prevails in the locality. This cannot occur, obviously, when the names are derived from mothers, and the women go to the husband's district. We may call the organisation thus described (2a), and as (2b) we should reckon the organisation which prevails, as a rule, on the east of Southern Australia, in Queensland and New South Wales, from the northerly and southern coast-line (with a gap in the centre of the coast-line), to the eastern limits of (1). Here we find (2b) a great set of tribes having female descent, but each individual belongs not only to one of two phratries, and to a totem, but also to a "Matrimonial Class." In each phratry there are two such classes. Among the Kamilaroi, in phratry Dilbi, are "classes" named Muri (male) and Kubi (male). In phratry Kupathin are Ipai (male) and Kumbo (male), while the women bear the feminine forms of these names. Their meaning is usually unknown, but in two or three tribes, where the meaning of the class names is known with certainty, they denote animals.

The arrangement works thus, a man of phratry Dilbi, and of matrimonial class Muri, may not marry any woman that he chooses, in the other phratry, Kupathin. He can only marry a Kubatha, that is, a female of the class Kumbo. Their children, female descent prevailing, are of Kupathin phratry, and of the mother's totem, but do not belong to the class either of father (Muri) or of mother (Kumbo). They must belong to the other class within her phratry, namely Ipai. This rule applies throughout; thus, if a man of phratry Dilbi, and of Kubi class, marries a woman of Ipai class in phratry Kupathin, their children are neither of class Kubi nor of class Ipai, but of class Kumbo, the linked or sister class of Ipai, in Kupathin phratry.

Suppose for the sake of argument that the class names denote, or once denoted animals, so that, say —

In phratry

While in phratry

It is obvious that male Turtle would marry female Cat, and (with maternal descent) their children would, by class name, be Carpet Snakes. Bat would marry Carpet Snake, and their children would, by class name, be Cats. Persons of each generation would thus belong to classes of different animal names for ever, and no one might marry into either his or her own phratry, his or her own totem, or his or her own generation, that is, into his or her own class. It is exactly (where the classes bear animal names) as if two generations had totems. The mothers of Muri class in Dilbi would have Turtle, the mothers in Kupathin (Ipai) would have Carpet Snake. Their children, in Kupathin, would have Cat. Not only the phratries and the totem kins, but each successive generation, would thus be delimited by bearing an animal name, and marriage would be forbidden between all persons not of different animal-named phratries, different animal-named totem kins, and different animal-named generations. In many cases, we repeat, the names of the phratries and of the classes have not yet been translated, and the meanings are unknown to the natives themselves. That the class names were originally animal names is a mere hypothesis, based on few examples.

Say I am of phratry Crow, of totem Lizard, of generation and matrimonial class Turtle; then I must marry only a woman of phratry Eagle Hawk, of any totem in Eagle Hawk phratry,[15 - Sometimes members of one totem are said to be restricted to marriage with members of only one other totem.] and of generation and class name Cat. Our children, with female descent, will be of phratry Eagle Hawk, of totem the mother's, and of generation and class name Carpet Snake. Their children will be of phratry Crow, of totem the mother's, and of generation and class name Cat again; and so on for ever. Each generation in a phratry has its class name, and may not marry within that name. The next generation has the other class name, and may not marry within that. Assuming that phratry names, totem names, and generation names are always names of animals (or of other objects in nature), the laws would amount, we repeat, simply to this: No person may marry another person who, by phratry, or totem, or generation, owns the same hereditary animal name or other name as himself or herself. Moreover no one may marry a person (where matrimonial classes exist) who bears the same class or generation name as his mother or father.

In practice the rules are thus quite simple, mistake is impossible – complicated as the arrangements look on paper. Where totem and phratry names only exist, a man has merely to ask a woman, "What is your phratry name?" If it is his own, an amour is forbidden. Where phratry names are obsolete, and classes exist, he has only to ask, "What is your class name?" If it is that of either class in his own phratry of the tribe, to love is to break a sacred law. It is not necessary, as a rule, even to ask the totem name. What looks so perplexing is in essence, and in practical working, of extreme simplicity. But some tribes have deliberately modified the rules, to facilitate marriage.

The conspicuous practical result of the Class arrangement (not primitive), is that just as totem law makes it impossible for a person to marry a sister or brother uterine, so Class law makes a marriage between father and daughter, mother and son, impossible.[16 - Howitt, Native Tribes of South-East Australia, p. 284, citing Mr. J. G. Frazer.] But such marriages never occur in Australian tribes of pristine organisation (1) which have no class names, no collective names for successive generations. The origin of these class or generation names is a problem which will be discussed later.

Such is the Class system where it exists in tribes with female descent. It has often led to the loss and disappearance of the phratry names, which are forgotten, since the two sets of opposed class names do the phratry work.

We have next (3) the same arrangements with descent reckoned in the male line. This prevails on the south-east coast, from Hervey River to Warwick. In Gippsland, and in a section round Melbourne, there were "anomalous" arrangements which need not now detain us; the archaic systems tended to die out altogether.