[702] See Spencer and Gillen, Nat. Tr., pp. 96 f.; Nor. Tr., p. 137; Brough Smyth, II, p. 319.—This ritual promiscuity is found especially in the initiation ceremonies (Spencer and Gillen, Nat. Tr., pp. 267, 381; Howitt, Nat. Tr., p. 657), and in the totemic ceremonies (Nor. Tr., pp. 214, 298, 237). In these latter, the ordinary exogamic rules are violated. Sometimes among the Arunta, unions between father and daughter, mother and son, and brothers and sisters (that is in every case, relationship by blood) remain forbidden (Nat. Tr., pp. 96 f.).
[703] Howitt, Nat. Tr., pp. 535, 545. This is extremely common.
[704] These women were Kingilli themselves, so these unions violated the exogamic rules.
[705] Nor. Tr., p. 237.
[706] Nor. Tr., p. 391. Other examples of this collective effervescence during the religious ceremonies will be found in Nat. Tr., pp. 244-246, 365-366, 374, 509-510 (this latter in connection with a funeral rite). Cf. Nor. Tr., pp. 213, 351.
[707] Thus we see that this fraternity is the logical consequence of totemism, rather than its basis. Men have not imagined their duties towards the animals of the totemic species because they regarded them as kindred, but have imagined the kinship to explain the nature of the beliefs and rites of which they were the object. The animal was considered a relative of the man because it was a sacred being like the man, but it was not treated as a sacred being because it was regarded as a relative.
[708] See below, Bk. III, ch i, § 3.
[709] At the bottom of this conception there is a well-founded and persistent sentiment. Modern science also tends more and more to admit that the duality of man and nature does not exclude their unity, and that physical and moral forces, though distinct, are closely related. We undoubtedly have a different conception of this unity and relationship than the primitive, but beneath these different symbols, the truth affirmed by the two is the same.
[710] We say that this derivation is sometimes indirect on account of the industrial methods which, in a large number of cases, seem to be derived from religion through the intermediacy of magic (see Hubert and Mauss, Théorie générale de la Magie, Année Sociol., VII, pp. 144 ff.); for, as we believe, magic forces are only a special form of religious forces. We shall have occasion to return to this point several times.
[711] At least after he is once adult and fully initiated, for the initiation rites, introducing the young man to the social life, are a severe discipline in themselves.