So we must be careful not to consider totemism a sort of animal worship. The attitude of a man towards the animals or plants whose name he bears is not at all that of a believer towards his god, for he belongs to the sacred world himself. Their relations are rather those of two beings who are on the same level and of equal value. The most that can be said is that in certain cases, at least, the animal seems to occupy a slightly more elevated place in the hierarchy of sacred things. It is because of this that it is sometimes called the father or the grandfather of the men of the clan, which seems to show that they feel themselves in a state of moral dependence in regard to it.[416] But in other, and perhaps even more frequent cases, it happens that the expressions used denote rather a sentiment of equality. The totemic animal is called the friend or the elder brother of its human fellows.[417] Finally, the bonds which exist between them and it are much more like those which unite the members of a single family; the animals and the men are made of the same flesh, as the Buandik say.[418] On account of this kinship, men regard the animals of the totemic species as kindly associates upon whose aid they think they can rely. They call them to their aid[419] and they come, to direct their blows in the hunt and to give warning of whatever dangers there may be.[420] In return for this, men treat them with regard and are never cruel to them;[421] but these attentions in no way resemble a cult.
Men sometimes even appear to have a mysterious sort of property-right over their totems. The prohibition against killing and eating them is applied only to members of the clan, of course; it could not be extended to other persons without making life practically impossible. If, in a tribe like the Arunta, where there is such a host of different totems, it were forbidden to eat, not only the animal or plant whose name one bears, but also all the animals and all the plants which serve as totems to other clans, the sources of food would be reduced to nothing. Yet there are tribes where the consumption of the totemic plant or animal is not allowed without restrictions, even to foreigners. Among the Wakelbura, it must not take place in the presence of men of this totem.[422] In other places, their permission must be given. For example, among the Kaitish and the Unmatjera, whenever a man of the Emu totem happens to be in a place occupied by a grass-seed clan, and gathers some of these seed, before eating them he must go to the chief and say to him, "I have gathered these seeds in your country." To this the chief replies, "All right; you may eat them." But if the Emu man ate them before demanding permission, it is believed that he would fall sick and run the risk of dying.[423] There are even cases where the chief of the group must take a little of the food and eat it himself: it is a sort of payment which must be made.[424] For the same reason, the churinga gives the hunter a certain power over the corresponding animal: by rubbing his body with a Euro churinga, for example, a man acquires a greater chance of catching euros.[425] This is the proof that the fact of participating in the nature of a totemic being confers a sort of eminent right over this latter. Finally, there is one tribe in northern Queensland, the Karingbool, where the men of the totem are the only ones who have a right to kill the animal or, if the totem is a tree, to peel off its bark. Their aid is indispensable to all others who want to use the flesh of this animal or the wood of this tree for their own personal ends.[426] So they appear as proprietors, though it is quite evidently over a special sort of property, of which we find it hard to form an idea.
CHAPTER III
TOTEMIC BELIEFS—continued
The Cosmological System of Totemism and the Idea of Class
We are beginning to see that totemism is a much more complex religion than it first appeared to be. We have already distinguished three classes of things which it recognizes as sacred, in varying degrees: the totemic emblem, the animal or plant whose appearance this emblem reproduces, and the members of the clan. However, this list is not yet complete. In fact, a religion is not merely a collection of fragmentary beliefs in regard to special objects like those we have just been discussing. To a greater or less extent, all known religions have been systems of ideas which tend to embrace the universality of things, and to give us a complete representation of the world. If totemism is to be considered as a religion comparable to the others, it too should offer us a conception of the universe. As a matter of fact, it does satisfy this condition.
I
The fact that this aspect of totemism has generally been neglected is due to the too narrow notion of the clan which has been prevalent. Ordinarily it is regarded as a mere group of human beings. Being a simple subdivision of the tribe, it seems that like this, it is made up of nothing but men. But in reasoning thus, we substitute our European ideas for those which the primitive has of man and of society. For the Australian, things themselves, everything which is in the universe, are a part of the tribe; they are constituent elements of it and, so to speak, regular members of it; just like men, they have a determined place in the general scheme of organization of the society. "The South Australian savage," says Fison, "looks upon the universe as the Great Tribe, to one of whose divisions he himself belongs; and all things, animate and inanimate, which belong to his class are parts of the body corporate whereof he himself is a part."[427] As a consequence of this principle, whenever the tribe is divided into two phratries, all known things are distributed between them. "All nature," says Palmer, in speaking of the Bellinger River tribe, "is also divided into class [phratry] names.... The sun and moon and stars are said ... to belong to classes [phratries] just as the blacks themselves."[428] The Port Mackay tribe in Queensland has two phratries with the names Yungaroo and Wootaroo, as do the neighbouring tribes. Now as Bridgmann says, "all things, animate and inanimate, are divided by these tribes into two classes, named Yungaroo and Wootaroo."[429] Nor does the classification stop here. The men of each phratry are distributed among a certain number of clans; likewise, the things attributed to each phratry are in their turn distributed among the clans of which the phratry is composed. A certain tree, for example, will be assigned to the Kangaroo clan, and to it alone; then, just like the human members of the clan, it will have the Kangaroo as totem; another will belong to the Snake clan; clouds will be placed under one totem, the sun under another, etc. All known things will thus be arranged in a sort of tableau or systematic classification embracing the whole of nature.
We have given a certain number of these classifications elsewhere;[430] at present we shall confine ourselves to repeating a few of these as examples. One of the best known of these is the one found in the Mount Gambier tribe. This tribe includes two phratries, named respectively the Kumite and the Kroki; each of these, in its turn, is subdivided into five clans. Now "everything in nature belongs to one or another of these ten clans";[431] Fison and Howitt say that they are all "included" within it. In fact, they are classified under these ten totems just like species in their respective classes. This is well shown by the following table based on information gathered by Curr and by Fison and Howitt.[432]
| Phratries. | Clans. | Things classed in each clan. | ||
| Kumite | Fish-hawk Pelican Crow Black cockatoo A non-poisonous snake | Smoke, honeysuckle, certain trees, etc. Blackwood-trees, dogs, fire, frost, etc. Rain, thunder, lightning, clouds, hail, winter, etc. The stars, the moon, etc. Fish, seal, eel, the stringybark-tree, etc. | ||
| Kroki | Tea-tree An edible root A white crestless cockatoo Details are lacking for the fourth and fifth Kroki clans. | Duck, crayfish, owls, etc. Bustard, quail, a small kangaroo, etc. Kangaroo, the summer, the sun, wind, the autumn, etc. |