He may, perhaps, explain the Kaitish usage, in which totems, though not hereditary but acquired in the Arunta manner, remain practically exogamous, by suggesting that the Kaitish are imitating the totemic exogamy of the rest of the savage world. But this hardly accounts for the fact that, among the Arunta, certain totems greatly preponderate in one, and another set of totems in the other exogamous moiety of the tribe. These facts indicate that the Arunta system is relatively recent, and has not yet overcome among the Kaitish the old rule of totemic exogamy. Mr. Frazer, too, as has been said, does not touch on the concomitance of stone churinga nanja with the Arunta system of acquiring totems.
[1] Fortnightly Review, September 1905, p. 453.
[2] Fortnightly Review, p. 455; cf. Spencer and Gillen, N. T. C. A., pp. 124 seq., p. 265.
[3] Journal Anthrop. Institute, p. 502 (1882).
[4] Native Tribes of South-East Australia, pp. 283, 284.
[5] Fortnightly Review, pp. 455-458.
[6] As to the Central Australian totems, see Spencer and Gillen, Northern Tribes of Central Australia, Appendix B, pp. 767-773. Amongst the two hundred and one sorts of totems here enumerated, no less than a hundred and sixty-nine or a hundred and seventy are eaten.
[7] When some years ago these Intichiuma ceremonies were first discovered on a great scale among the Central Australians, I was so struck by the importance of the discovery that I was inclined to see in these ceremonies the ultimate origin of totemism; and the discoverers themselves, Messrs. Spencer and Gillen, were disposed to take the same view. See Baldwin Spencer, F. J. Gillen, and J. G. Frazer, in Journal of the Anthropological Institute, xxviii. (1899), pp. 275-286; J. G. Frazer, "The Origin of Totemism," Fortnightly Review, April and May, 1899. Further reflection has led me to the conclusion that magical ceremonies for the increase or diminution of the totems are likely to be a later, though still very early, outgrowth of totemism rather than its original root. At the present time these magical ceremonies seem to constitute the main function of totemism in Central Australia. But this does not prove that they have done so from the beginning.
[8] Fortnightly Review, p. 458.