NOTE
The Arunta legends of the Alcheringa usually describe the various wandering groups, all, in each case, of one totem, as living exclusively for long periods on their own totems, plants, or animals. This cannot be historically true; many plants, and such animals as grubs, are in season for but a brief time. On the other hand, we meet a legend of women of the Quail totem who lived exclusively, not on quails, but on grass seeds.[40] Again, in only one case are men of the Achilpa, or Wild Cat totem, said to have eaten anything, and what they ate was the Hakea flower. Later they became Plum men, Ulpmerka, but are not said to have eaten plums. In a note (Note I, p. 219) Messrs. Spencer and Gillen say that "Wild Cat men are represented constantly as feeding on plums." They are never said to have eaten their own totem, the Wild Cat, which is forbidden to all Arunta, though old men may eat a little of it Reasons, not totemic, are given for the avoidance.[41] We are not told anything about the Intichiuma or magical rites for the increase of the Wild Cat, which is not eaten. Are they performed by men of the Wild Cat totem? The old men of the totem might eat very sparingly of the Wild Cat, at their Intichiuma, but certainly the members of other totems who were present would not eat at all. The use of a Wild Cat Intichiuma is not obvious: there is no desire to propagate the animal as an article of food.
[1] J. A. I., xii. p. 497. Cf. Native Tribes of South-East Australia, PP. 173, 174.
[2] I neglected to observe this important passage when reviewing Mr. Howitt's ideas in Social Origins.
[3] J. A. I., N.S., i. pp. 284, 285.
[4] Folk Lore, December 1904, p. 473. For Mr. Spencer's assertion that the Aninta social type is advanced, see Central Tribes; cf. p. 211. For the probable advanced and relatively recent character of their initiatory ceremonies, see Central Tribes, p. 217; Northern Tribes, p. 329.
[5] Northern Tribes, p. 147.
[6] Central Tribes, p. 123.
[7] Northern Tribes, p. 274.
[8] J. A. I., August 1898, pp. 20, 21.