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Moreover, all these theories are wrong in omitting one question which dominates the whole subject. We have seen that there are two sorts of totemism : that of the individual and that of the clan. There is too evident a kinship between the two for them not to have some connection with each other. So we may well ask if one is not derived from the other, and, in the case of an affirmative answer, which is tlie more primitive ; according to the solution accepted, the problem of the origins of totemism will be posed in different terms. This question becomes all the more necessary because of its general interest.  Individual totemism is an individual aspect of the totemic cult. Then»ti it was the primitive fact, we must say that religion is born in the consciousness of the individual, that before all else, it answers to individual aspirations, and that its collective form is merely secondary.

The desire for an undue simplicity, with which ethnologists and sociologists are too frequently inspired, has naturally led many scholars to explain, here as elsewhere, the complex by the

simple, the totem of the group by that of the individual. Such, in fact, is the theory sustained by Frazer in his Golden Bough1 by Hill Tout,2 by Miss Fletcher,3 by Boas4 and by Swanton.5 It has the additional advantage of being in harmony with the conception of religion which is currently held ; this is quite generally regarded as something intimate and personal. From this point of view, the totem of the clan can only be an individual totem which has become generalized.  Some eminent man, having found from experience the value of a totem he chose for himself by his own free will, transmitted it to his descendants ; these latter, multiplying as time went on, finally formed the extended family known as a clan, and thus the totem became collective.

Hill Tout believes that he has found a proof supporting this theory in the way totemism has spread among certain societies of North-western America, especially among the Salish and certain Indians on the Thompson River. Individual totemism and the clan totemism are both found among these peoples ; but they either do not co-exist in the same tribe, or else, when they do co-exist, they are not equally developed. They vary in an inverse proportion to each other ; where the clan totem tends to become the general rule, the individual totem tends to disappear, and vice versa. Is that not as much as to say that the first is a more recent form of the second, which excludes it by replacing it?6 Mythology seems to confirm this interpretation. In these same societies, in fact, the ancestor of the clan is not a totemic animal; the founder of the group is generally repre­sented in the form of a human being who, at a certain time, had entered into familiar relations with a fabulous animal from whom he received his totemic emblem. This emblem, together with the special powers which are attached to it, was then passed on to the descendants of this mythical hero by right of heritage. So these people themselves seem to consider the collective totem as an individual one, perpetuated in the same family.7

Moreover, it still happens to-day that a father transmits his own totem to his children. So if we imagine that the collective totem had, in a general way, this same origin, we are assuming that the same thing took place in the past which is still observable to-day.1

It is still to be explained whence the individual totem comes, The reply given to this question varies with different authors.

Hill Tout considers it a particular case of fetishism. Feeling himself surrounded on all sides by dreaded spirits, the individual experienced that sentiment which we have just seen Jevons attribute to the clan : in order that he might continue to exist, he sought some powerful protector in this mysterious world. Thus the use of a personal totem became established.2 For Frazer, this same institution was rather a subterfuge or trick of war, invented by men that they might escape from certain dangers. It is known that according to a belief which is very widespread in a large number of inferior societies, the human soul is able, without great inconvenience, to quit the body it inhabits for a while ; howsoever far away it may be, it continues to animate this body by a sort of detached control. Then, in certain critical moments, when life is supposed to be particularly menaced, it may be desirable to withdraw the soul from the body and lead it to some place or into some object where it will be in greater security. In fact, there are a certain number of practices whose object is to withdraw the soul in order to protect it from some danger, either real or imaginary. For example, at the moment when men are going to enter a newly-built house, a magician removes their souls and puts them in a sack, to be saved and returned to their proprietors after the door-sill has been crossed. This is because the moment when one enters a new house is exceptionally critical; one may have disturbed, and consequently offended, the spirits who reside in the ground and especially under the sill, and if precautions are not taken, these could make a man pay dearly for his audacity. But when this danger is once passed, and one has been able to anticipate their anger and even to make sure of their favour through the accomplish­ment of certain rites, the souls may safely retake their accustomed place.3 It is this same belief which gave birth to the personal totem. To protect themselves from sorcery, men thought it wise to hide their souls in the anonymous crowd of some species of animal or vegetable. But after these relations had once been

established, each individual found himself closely united to the animal or plant where his own vital principle was believed to reside. Two beings so closely united were finally thought to be practically indistinguishable : men believed that each partici­pated in the nature of the other. When this belief had once been accepted, it facilitated and hastened the transformation of the personal totem into an hereditary, and consequently a collective, totem ; for it seemed quite evident that this kinship of nature should be transmitted hereditarily from father to child.

We shall not stop to discuss these two explanations of the individual totem at length : they are ingenious fabrications of the mind, but they completely lack all positive proof. If we are going to reduce totemism to fetishism, we must first establish that the latter is prior to the former ; now, not merely is no fact brought forward to support this hypothesis, but it is even con­tradicted by everything that we know. The ill-determined group of rites going under the name of fetishism seem to appear only among peoples who have already attained to a certain degree of civilization ; but it is a species of cult unknown in Australia. It is true that some have described the churinga as a fetish;1 but even supposing that this qualification were justified, it would not prove the priority which is postulated. Quite on the contrary, the churinga presupposes totemism, since it is essentially an instrument of the totemic cult and owes the virtues attributed to it to totemic beliefs alone.

As for the theory of Frazer, it presupposes a thoroughgoing idiocy on the part of the primitive which known facts do not allow us to attribute to him. He does have a logic, however strange this may at times appear ; now unless he were completely deprived of it, he could never be guilty of the reasoning imputed to him. Nothing could be more natural than that he should believe it possible to assure the survival of his soul by hiding it in a secret and inaccessible place, as so many heroes of myths and legends are said to have done. But why should he think it safer in the body of an animal than in his own ? Of course, if it were thus lost in space, it might have a chance to escape the spells of a magician more readily, but at the same time it would be prepared for the blows of hunters. It is a strange way of sheltering it to place it in a material form exposing it to risks at every instant.2 But above all, it is inconceivable that a whole People should allow themselves to be carried into such an

aberration.1 Finally, in a very large number of cases, the function of the individual totem is very different from that assigned it by Frazer ; before all else, it is a means of conferring extraordinary powers upon magicians, hunters or warriors.2 As to the kinship of the man and the thing, with all the inconveniences it implies, it is accepted as a consequence of the rite ; but it is not desired in its and for itself.

There is still less occasion for delaying over this controversy since it concerns no real problem. What we must know before everything else is whether or not the individual totem is really a primitive fact, from which the collective totem was derived ;

for, according to the reply given to this question, we must seek the home of the religious life in one or the other of two opposite directions.

Against the hypothesis of Hill Tout, Miss Fletcher, Boas and Frazer there is such an array of decisive facts that one is surprised that it has been so readily and so generally accepted.

In the first place, we know that a man frequently has the greatest interest not only in respecting, but also in making his companions respect the species serving him as personal totem ;

his own life is connected with it. Then if collective totemism were only a generalized form of individual totemism, it too should repose upon this same principle. Not only should the men of a clan abstain from killing and eating their totem-animal themselves, but they should also do all in their power to force this same abstention upon others. But as a matter of fact, far from imposing such a renunciation upon the whole tribe, each clan, by rites which we shall describe below, takes care that the plant or animal whose name it bears shall increase and prosper,

so as to assure an abundant supply of food for the other clans. So we must at least admit that in becoming collective, individual totemism was transformed profoundly, and we must therefore account for this transformation.

In the second place, how is it possible to explain, from this point of view, the fact that except where totemism is in full decay, two clans of a single tribe always have different totems ? It seems that nothing prevents two or several members of a single tribe, even when there is no kinship between them, from choosing their personal totem in the same animal species and passing it on to their descendants. Does it not happen to-day that two distinct families have the same name ? The carefully regulated way in which the totems and sub-totems are divided up, first between the two phratries and then among the various clans of the phratry, obviously presupposes a social agreement and a collective organization. This is as much as to say that totemism is something more than an individual practice spon­taneously generalized.

Moreover, collective totemism cannot be deduced from indi­vidual totemism except by a misunderstanding of the differences separating the two. The one is acquired by the child at birth ; it is a part of his civil status. The other is acquired during the course of his life ; it presupposes the accomplishment of a determined rite and a change of condition. Some seek to diminish this distance by inserting between the two, as a sort of middle term, the right of each possessor of a totem to transmit it to whomsoever'he pleases. But wherever these transfers do take place, they are rare and relatively exceptional acts ; they cannot be performed except by magicians or other personages invested with special powers ;1 in any case, they are possible only through ritual ceremonies which bring about the change. So it is necessary to explain how this prerogative of a few became the right of all; how that which at first implied a profound change in the religious and moral constitution of the individual, was able to become an element of this constitution ; and finally, how a transmission which at first was the consequence of a rite was later believed to operate automatically from the nature of things and without the intervention of any human will.

In support of his interpretation. Hill Tout claims that certain myths give the totem of the clan an individual origin : they tell how the totemic emblem was acquired by some special individual, who then transmitted it to his descendants. But in

the first place, it is to be remarked that these myths are all taken from the Indian tribes of North America, which are societies arrived at a rather high degree of culture. How could a mythology so far removed from the origins of things aid in reconstituting the primitive form of an institution with any degree of certainty ? There are many chances for intermediate causes to have gravely disfigured the recollection which these people have been able to retain. Moreover, it is very easy to answer these myths with others, which seem much more primitive and whose signification is quite different. The totem is there represented as the very being from whom the clan is descended. So it must be that it constitutes the substance of the clan ; men have it within them from their birth ; it is a part of their very flesh and blood, so far are they from having received it from without,1 More than that, the very myths upon which Hill Tout relies contain an echo of this ancient conception. The founder who gave his name to the clan certainly had a human form ; but he was a man who, after living among animals of a cer­tain species, finally came to resemble them. This is undoubtedly because a. time came when the mind was too cultivated to admit any longer, as it had formerly done, that men might have been born of animals ; so the animal ancestor, now become incon­ceivable, is replaced by a human being ; but the idea persists that this man had acquired certain characteristics of the animal either by imitation or by some other process. Thus even this late mythology bears the mark of a more remote epoch when the totem of the clan was never regarded as a sort of individual creation.

But this hypothesis does not merely raise grave logical diffi­culties ; it is contradicted directly by the following facts.

If individual totemism were tlie initial fact, it should be more developed and apparent, the more primitive the societies are, and inversely, it should lose ground and disappear before the other among the more advanced peoples. Now it is the contrary which is true. The Australian tribes are far behind those of North America ; yet Australia is the classic land of collective totemism. In the great majority of the tribes, it alone is found, while we do not know a single one where individual totemism alone is practised.2 This latter is found in a characteristic form only in an infinitesimal number of tribes.3 Even where it is met with

it is generally in a rudimentary form. It is made up of individual and optional practices having no generality. Only magicians are acquainted with the art of creating mysterious relationships with species of animals to which they are not related by nature. Ordinary people do not enjoy this privilege.1 In America, on the contrary, the collective totem is in full decadence ; in the societies of the North-west especially, its religious character is almost gone. Inversely, the individual totem plays a considerable role among these same peoples. A very great efficacy is attributed to it; it has become a real public institution. This is because it is the sign of a higher civilization. This is undoubtedly the explanation of the inversion of these two forms of totemism, which Hill Tout believes he has observed among the Salish. If in those parts where collective totemism is the most fully developed the other form is almost lacking, it is not because the second has disappeared before the first, but rather, because the conditions necessary for its existence have not yet been fully realized.

But a fact which is still more conclusive is that individual totemism, far from having given birth to the totemism of the clan, presupposes this latter. It is within the frame of collective totemism that it is born and lives : it is an integral part of it. In fact, in those very societies where it is preponderating, the novices do not have the right of taking any animal as their individual totem ; to each clan a certain definite number of species are assigned, outside of which it may not choose. In return, those belonging to it thus are its exclusive property ; members of other clans may not usurp them.2 They are thought to have relations of close dependence upon the one serving as totem to the clan as a whole. There are even cases where it is quite possible to observe these relations : the individual aspect represents a part or a particular aspect of the collective totem.3 4|ЗДоп§ the Wotjobaluk, each member of the clan considers the

personal totems of his companions as being his own after a fashion;1 so they are probably sub-totems. Now the sub-totem supposes the totem, as the species supposes the class. Thus the first form of individual religion met with in history appears, not as the active principle of all public religion, but, on the contrary, as a simple aspect of this latter. The cult which the individual organizes for himself in his own inner conscience, far from being the germ of the collective cult, is only this latter adapted to the personal needs of the individual.