[1188] Of course animal societies do exist. However, the word does not have exactly the same sense when applied to men and to animals. The institution is a characteristic fact of human societies; but animals have no institutions.
[1189] The conception of cause is not the same for a scholar and for a man with no scientific culture. Also, many of our contemporaries understand the principle of causality differently, as they apply it to social facts and to physico-chemical facts. In the social order, men frequently exhibit a conception of causality singularly like that which was at the basis of magic for a long time. One might even ask if a physicist and a biologist represent the causal relation in the same fashion.
[1190] Of course these ceremonies are not followed by an alimentary communion. According to Strehlow, they have another name, at least when they concern non-edible plants: they are called, not mbatjalkatiuma, but knujilelama (Strehlow, III, p. 96).
[1191] Strehlow, III, p. 8.
[1192] The Warramunga are not the only ones among whom the Intichiuma takes the form of a dramatic representation. It is also found among the Tjingilli, the Umbaia, the Wulmala, the Walpari and even the Kaitish, though in certain of its features the ritual of these latter resembles that of the Arunta (Nor. Tr., p. 291, 309, 311, 317). If we take the Warramunga as a type, it is because they have been studied the best by Spencer and Gillen.
[1193] This is the case with the Intichiuma of the black cockatoo (see above, p. 353).
[1194] Nor. Tr., pp. 300 ff.
[1195] One of these two actors does not belong to the Black Snake clan, but to that of the Crow. This is because the Crow is supposed to be an "associate" of the Black Snake: in other words, it is a sub-totem.
[1196] Nor. Tr., p. 302.
[1197] Ibid., p. 305.