Myth, Ritual And Religion Volume I Part 7

(1) Kalewala, in La Finlande, Leouzon Le Duc (1845), vol. ii. p. 100; cf. also the Introduction.

(2) Schoolcraft, v. 420.

(3) See similar ceremonies propitiatory of the bear in Jewett's Adventures among the Nootkas, Edinburgh, 1824.

(4) Brough Smyth, i. 449.

(5) J. J. Atkinson's MS.

(6) Sahagun, ii. viii. 250; Bancroft, iii. 111. Compare stories of women who give birth to animals in Melusine, 1886, August-November. The Batavians believe that women, when delivered of a child, are frequently delivered at the same time of a young crocodile as a twin. Hawkesworth's Voyages, iii. 756. Liebrecht, Zur Volkskunde, p. 17 et seq.

(7) Brough Smyth, Aborigines of Victoria, i. 497.

These are minor examples of a form of opinion which is so strong that it is actually the chief const.i.tuent in savage society. That society, whether in Ashantee or Australia, in North America or South Africa, or North Asia or India, or among the wilder tribes of ancient Peru, is based on an inst.i.tution generally called "totemism". This very extraordinary inst.i.tution, whatever its origin, cannot have arisen except among men capable of conceiving kins.h.i.+p and all human relations.h.i.+ps as existing between themselves and all animate and inanimate things. It is the rule, and not the exception, that savage societies are founded upon this belief. The political and social conduct of the backward races is regulated in such matters as blood-feud and marriage by theories of the actual kindred and connection by descent, or by old friends.h.i.+p, which men have in common with beasts, plants, the sun and moon, the stars, and even the wind and the rain. Now, in whatever way this belief in such relations to beasts and plants may have arisen, it undoubtedly testifies to a condition of mind in which no hard and fast line was drawn between man and animate and inanimate nature. The discovery of the wide distribution of the social arrangements based on this belief is entirely due to Mr. J. F. M'Lennan, the author of Primitive Marriage. Mr. M'Lennan's essays ("The Wors.h.i.+p of Plants and Animals," "Totems and Totemism") were published in the Fortnightly Review, 1869-71. Any follower in the footsteps of Mr. M'Lennan has it in his power to add a little evidence to that originally set forth, and perhaps to sift the somewhat uncritical authorities adduced.(1)

(1) See also Mr. Frazer's Totemism, and Golden Bough, with chapter on Totemism in Modern Mythology.

The name "Totemism" or "Totamism" was first applied at the end of the last century by Long(1) to the Red Indian custom which acknowledges human kins.h.i.+p with animals. This inst.i.tution had already been recognised among the Iroquois by Lafitau,(2) and by other observers. As to the word "totem," Mr. Max Muller(3) quotes an opinion that the interpreters, missionaries, Government inspectors, and others who apply the name totem to the Indian "family mark" must have been ignorant of the Indian languages, for there is in them no such word as totem. The right word, it appears, is otem; but as "totemism" has the advantage of possessing the ground, we prefer to say "totemism" rather than "otemism". The facts are the same, whatever name we give them. As Mr. Muller says himself,(4) "every warrior has his crest, which is called his totem";(5) and he goes on to describe a totem of an Indian who died about 1793. We may now return to the consideration of "otemism" or totemism. We approach it rather as a fact in the science of mythology than as a stage in the evolution of the modern family system. For us totemism is interesting because it proves the existence of that savage mental att.i.tude which a.s.sumes kindred and alliance between man and the things in the world.

As will afterwards be seen, totemism has also left its mark on the mythologies of the civilised races. We shall examine the inst.i.tution first as it is found in Australia, because the Australian form of totemism shows in the highest known degree the savage habit of confusing in a community of kins.h.i.+p men, stars, plants, beasts, the heavenly bodies, and the forces of Nature. When this has once been elucidated, a shorter notice of other totemistic races will serve our purpose.

(1) Voyages and Travels, 1791.

(2) Moeurs des Sauvages (1724), p. 461.

(3) Academy, December 15, 1883.

(4) Selected Essays (1881), ii. 376.

(5) Compare Mr. Max Muller's Contributions to the Science of Mythology.

The society of the Murri or black fellows of Australia is divided into local tribes, each of which possesses, or used to possess, and hunt over a considerable tract of country. These local tribes are united by contiguity, and by common local interests, but not necessarily by blood kins.h.i.+p. For example, the Port Mackay tribe, the Mount Gambier tribe, the Ballarat tribe, all take their names from their district. In the same way we might speak of the people of Strathclyde or of Northumbria in early English history. Now, all these local tribes contain an indefinite number of stocks of kindred, of men believing themselves to be related by the ties of blood and common descent. That descent the groups agree in tracing, not from some real or idealised human parent, but from some animal, plant, or other natural object, as the kangaroo, the emu, the iguana, the pelican, and so forth. Persons of the pelican stock in the north of Queensland regard themselves as relations of people of the same stock in the most southern parts of Australia. The creature from which each tribe claims descent is called "of the same flesh," while persons of another stock are "fresh flesh". A native may not marry a woman of "his own flesh"; it is only a woman of "fresh" or "strange" flesh he may marry. A man may not eat an animal of "his own flesh"; he may only eat "strange flesh". Only under great stress of need will an Australian eat the animal which is the flesh-and-blood cousin and protector of his stock.(1) (These rules of marriage and blood, however, do not apply among the Arunta of Central Australia, whose Totems (if Totems they should be called) have been developed on very different lines.(2)) Clearer evidence of the confusion between man and beast, of the claiming of kin between man and beast, could hardly be.

(1) Dawson, Aborigines, pp. 26, 27; Howitt and Fison, Kamilaroi and Kurnai, p. 169.

(2) Spencer and Gillen, Native Tribes of Central Australia.

But the Australian philosophy of the intercommunion of Nature goes still farther than this. Besides the local divisions and the kindred stocks which trace their descent from animals, there exist among many Australian tribes divisions of a kind still unexplained. For example, every man of the Mount Gambier local tribe is by birth either a k.u.mite or a Kroki. This cla.s.sification applies to the whole of the sensible universe. Thus smoke and honeysuckle trees belong to the division k.u.mite, and are akin to the fishhawk stock of men. On the other hand, the kangaroo, summer, autumn, the wind and the shevak tree belong to the division Kroki, and are akin to the black c.o.c.katoo stock of men. Any human member of the Kroki division has thus for his brothers the sun, the wind, the kangaroo, and the rest; while any man of the k.u.mite division and the crow surname is the brother of the rain, the thunder, and the winter. This extraordinary belief is not a mere idle fancy--it influences conduct. "A man does not kill or use as food any of the animals of the same subdivision (Kroki or k.u.mite) with himself, excepting when hunger compels, and then they express sorrow for having to eat their wingong (friends) or tumanang (their flesh). When using the last word they touch their b.r.e.a.s.t.s, to indicate the close relations.h.i.+p, meaning almost a portion of themselves. To ill.u.s.trate: One day one of the blacks killed a crow. Three or four days afterwards a Boortwa (a man of the crow surname and stock), named Larry, died. He had been ailing for some days, but the killing of his wingong (totem) hastened his death."(1) Commenting on this statement, Mr. Fison observes: "The South Australian savage looks upon the universe as the Great Tribe, to one of whose divisions he himself belongs; and all things, animate and inanimate, which belong to his cla.s.s are parts of the body corporate whereof he himself is part". This account of the Australian beliefs and customs is borne out, to a certain extent, by the evidence of Sir George Grey,(2) and of the late Mr. Gideon Scott Lang.(3) These two writers take no account of the singular "dichotomous" divisions, as of k.u.mite and Kroki, but they draw attention to the groups of kindred which derive their surnames from animals, plants, and the like. "The origin of these family names," says Sir George Grey, "is attributed by the natives to different causes.... One origin frequently a.s.signed by the natives is, that they were derived from some vegetable or animal being very common in the district which the family inhabited." We have seen from the evidence of Messrs. Fison and Howitt that a more common native explanation is based on kins.h.i.+p with the vegetable or plant which bestows the family surname. Sir George Gray mentions that the families use their plant or animal as a crest or kobong (totem), and he adds that natives never willingly kill animals of their kobong, holding that some one of that species is their nearest friend. The consequences of eating forbidden animals vary considerably. Sometimes the Boyl-yas (that is, ghosts) avenge the crime. Thus when Sir George Grey ate some mussels (which, after all, are not the crest of the Greys), a storm followed, and one of his black fellow improvised this stave:--

Oh, wherefore did he eat the mussels?

Now the Boyl-yas storms and thunders make; Oh, wherefore would he eat the mussels?

(1) Kamilaroi and Kurnai, p. 169.

(2) Travels, ii. 225.

(3) Lang, Lecture on Natives of Australia, p. 10.

There are two points in the arrangements of these stocks of kindred named from plants and animals which we shall find to possess a high importance. No member of any such kindred may marry a woman of the same name and descended from the same object.(1) Thus no man of the Emu stock may marry an Emu woman; no Blacksnake may marry a Blacksnake woman, and so forth. This point is very strongly put by Mr. Dawson, who has had much experience of the blacks. "So strictly are the laws of marriage carried out, that, should any sign of courts.h.i.+p or affection be observed between those 'of one flesh,' the brothers or male relatives of the woman beat her severely." If the incestuous pair (though not in the least related according to our ideas) run away together, they are "half-killed"; and if the woman dies in consequence of her punishment, her partner in iniquity is beaten again. No "eric" or blood-fine of any kind is paid for her death, which carries no blood-feud. "Her punishment is legal."(2) This account fully corroborates that of Sir George Grey.(3)

(1) Taplin, The Nerrinyeri. p. 2. "Every tribe, regarded by them as a family, has its ngaitge, or tutelary genius or tribal symbol, in the shape of some bird, beast, fish, reptile, insect, or substance. Between individuals of the same tribe no marriage can take place." Among the Narrinyeri kindred is reckoned (p. 10) on the father's side. See also (p. 46) ngaitge = Samoan aitu. "No man or woman will kill their ngaitge," except with precautions, for food.

(2) Op. cit., p. 28.

(3) Ibid., ii. 220.

Our conclusion is that the belief in "one flesh" (a kins.h.i.+p shared with the animals) must be a thoroughly binding idea, as the notion is sanctioned by capital punishment.

Another important feature in Australian totemism strengthens our position. The idea of the animal kins.h.i.+p must be an ancient one in the race, because the family surname, Emu, Bandicoot, or what not, and the crest, kobong, or protecting and kindred animal, are inherited through the mother's side in the majority of stocks. This custom, therefore, belongs to that early period of human society in which the woman is the permanent and recognised factor in the family while male parentage is uncertain.(1) One other feature of Australian totemism must be mentioned before we leave the subject. There is some evidence that in certain tribes the wingong or totem of each man is indicated by a tattooed representation of it upon his flesh. The natives are very licentious, but men would shrink from an amour with a woman who neither belonged to their own district nor spoke their language, but who, in spite of that, was of their totem. To avoid mistakes, it seems that some tribes mark the totem on the flesh with incised lines.(2) The natives frequently design figures of some kind on the trees growing near the graves of deceased warriors. Some observers have fancied that in these designs they recognised the totem of the dead men; but on this subject evidence is by no means clear. We shall see that this primitive sort of heraldry, this carving or painting of hereditary blazons, is common among the Red Men of America.(3)

(1) Cf. Bachofen, Das Mutterrecht; M'Lennan, Primitive Marriage, pa.s.sim; Encycl. Brit. s. v. Family.

(2) Fison, op. cit., p. 66.

(3) Among other recent sources see Howitt in "Organisation of Australian Tribes" (Transactions of Royal Society of Victoria, 1889), and Spencer and Gillen, Natives of Central Australia. In Central Australia there is a marked difference in the form of Totemism.

Though a large amount of evidence might be added to that already put forward, we may now sum up the inferences to be drawn from the study of totemism in Australia. It has been shown (1) that the natives think themselves actually akin to animals, plants, the sun, and the wind, and things in general; (2) that those ideas influence their conduct, and even regulate their social arrangements, because (3) men and women of the kins.h.i.+p of the same animal or plant may not intermarry, while men are obliged to defend, and in case of murder to avenge, persons of the stock of the family or plant from which they themselves derive their family name. Thus, on the evidence of inst.i.tutions, it is plain that the Australians are (or before the influence of the Europeans became prevalent were) in a state of mind which draws no hard and fast line between man and the things in the world. If, therefore, we find that in Australian myth, men, G.o.ds, beasts, and things all s.h.i.+ft shapes incessantly, and figure in a coroboree dance of confusion, there will be nothing to astonish us in the discovery. The myths of men in the Australian intellectual condition, of men who hold long conversations with the little "native bear," and ask him for oracles, will naturally and inevitably be grotesque and confused.(1)

(1) Brough Smyth, i. 447, on MS. authority of W. Thomas.

It is "a far cry" from Australia to the West Coast of Africa, and it is scarcely to be supposed that the Australians have borrowed ideas and inst.i.tutions from Ashantee, or that the people of Ashantee have derived their conceptions of the universe from the Murri of Australia. We find, however, on the West African Coast, just as we do in Australia, that there exist large local divisions of the natives. These divisions are spoken of by Mr. Bowditch (who visited the country on a mission in 1817) as nations, and they are much more populous and powerful (as the people are more civilised) than the local tribes of Australia. Yet, just as among the local tribes of Australia, the nations of the West African Coast are divided into stocks of kindred, each STOCK having its representatives in each NATION. Thus an Ashantee or a Fantee may belong to the same stock of kindred as a member of the a.s.sin or Akini nation.

When an Ashantee of the Annona stock of kindred meets a Warsaw man of the same stock they salute and acknowledge each other as brothers.

In the same way a Ballarat man of the Kangaroo stock in Australia recognises a relative in a Mount Gambier man who is also a Kangaroo.

Now, with one exception, all the names of the twelve stocks of West African kindreds, or at least all of them which Mr. Bowditch could get the native interpreters to translate, are derived from animals, plants and other natural objects, just as in Australia.(1) Thus Quonna is a buffalo, Abrootoo is a cornstalk, Abbradi a plantain. Other names are, in English, the parrot, the wild cat, red earth, panther and dog. Thus all the natives of this part of Africa are parrots, dogs, buffaloes, panthers, and so forth, just as the Australians are emus, iguanas, black c.o.c.katoos, kangaroos, and the rest. It is remarkable that there is an Incra stock, or clan of ants, in Ashantee, just as there was a race of Myrmidons, believed to be descended from or otherwise connected with ants, in ancient Greece. Though Bowditch's account of these West African family divisions is brief, the arrangement tallies closely with that of Australia. It is no great stretch of imagination to infer that the African tribes do, or once did, believe themselves to be of the kindred of the animals whose names they bear.(2) It is more or less confirmatory of this hypothesis that no family is permitted to use as food the animal from which it derives its name. We have seen that a similar rule prevails, as far as hunger and scarcity of victuals permit it to be obeyed, among the natives of Australia. The Intchwa stock in Ashantee and Fantee is particularly unlucky, because its members may not eat the dog, "much relished by native epicures, and therefore a serious privation". Equally to be pitied were the ancient Egyptians, who, if they belonged to the district of the sheep, might not eat mutton, which their neighbours, the Lycopolitae, devoured at pleasure. These restrictions appear to be connected with the almost universal dislike of cannibals to eat persons of their own kindred except as a pious duty. This law of the game in cannibalism has not yet been thoroughly examined, though we often hear of wars waged expressly for the purpose of securing food (human meat), while some South American tribes actually bred from captive women by way of securing constant supplies of permitted flesh.(3) When we find stocks, then, which derive their names from animals and decline to eat these animals, we may at least SUSPECT that they once claimed kins.h.i.+p with the name-giving beasts. The refusal to eat them raises a presumption of such faith. Old Bosman(4) had noticed the same practices. "One eats no mutton, another no goat's flesh, another no beef, swine's flesh, wild fowl, c.o.c.ks with white feathers, and they say their ancestors did so from the beginning of the world."

(1) The evidence of native interpreters may be viewed with suspicion.

It is improbable, however, that in 1817 the interpreters were acquainted with the totemistic theory of mythologists, and deliberately mistranslated the names of the stocks, so as to make them harmonise with Indian, Australian, and Red Indian totem kindreds. This, indeed, is an example where the criterion of "recurrence" or "coincidence" seems to be valuable. Bowditch's Mission to Ashantee (1873), p. 181.

(2) This view, however, does not prevail among the totemistic tribes of British Columbia, for example.

(3) Cieza de Leon (Hakluyt Society), p. 50. This amazing tale is supported by the statement that kins.h.i.+p went by the female side (p.