But how does it happen that, instead of remaining outside of the organized society, they have become regular members of it?
This is because each individual is the double of an ancestor. Now when two beings are related as closely as this, they are naturally conceived as incorporated together; since they participate in the same nature, it seems as though that which affects one ought to affect the other as well. Thus the group of mythical ancestors became attached to the society of the living; the same interests and the same passions were attributed to each; they were regarded as associates. However, as the former had a higher dignity than the latter, this association takes, in the public mind, the form of an agreement between superiors and inferiors, between patrons and clients, benefactors and recipients. Thus comes this curious idea of a protecting genius who is attached to each individual.
The question of how this ancestor came to have relations not only with men, but also with things, may appear more embarrassing; for, at the first glance, we do not see what connection there can be between a personage of this sort and a rock or tree. But a fact which we owe to Strehlow furnishes us with a solution of this problem, which is at least probable.
These trees and rocks are not situated at any point in the tribal territory, but, for the most part, they are grouped around the sanctuaries, called ertnatulunga by Spencer and Gillen and arknanaua by Strehlow, where the churinga of the clan is kept.[886] We know the respect with which these localities are enhaloed from the mere fact that the most precious instruments of the cult are there. Each of these spreads sanctity all about it. It is for this reason that the neighbouring trees and rocks appear sacred, that it is forbidden to destroy or harm them, and that all violence used against them is a sacrilege. This sacred character is really due to a simple phenomenon of psychic contagiousness; but in order to explain it, the native must admit that these different objects have relations with the different beings in whom he sees the source of all religious power, that is to say, with the ancestors of the Alcheringa. Hence comes the system of myths of which we have spoken. They imagined that each ertnatulunga marked the spot where a group of ancestors entered into the ground. The mounds or trees which covered the ground were believed to represent their bodies. But as the soul retains, in a general way, a sort of affinity for the body in which it dwelt, they were naturally led to believe that these ancestral souls continued to frequent these places where their material envelope remained. So they were located in the rocks, the trees or the water-holes. Thus each of them, though remaining attached to some determined individual, became transformed into a sort of genius loci and fulfilled its functions.[887]
The conceptions thus elucidated enable us to understand a form of totemism which we have left unexplained up to the present: this is individual totemism.
An individual totem is defined, in its essence, by the two following characteristics: (1) it is a being in an animal or vegetable form whose function is to protect an individual; (2) the fate of this individual and that of his patron are closely united: all that touches the latter is sympathetically communicated to the former. Now the ancestral spirits of which we have just been speaking answer to this same definition. They also belong, at least in part, to the animal or vegetable kingdoms. They, too, are protecting geniuses. Finally, a sympathetic bond unites each individual to his protecting ancestor. In fact, the nanja-tree, representing the mystical body of this ancestor, cannot be destroyed without the man's feeling himself menaced. It is true that this belief is losing its force to-day, but Spencer and Gillen have observed it, and in any case, they are of the opinion that formerly it was quite general.[888]
The identity of these two conceptions is found even in their details.
The ancestral souls reside in trees or rocks which are considered sacred. Likewise, among the Euahlayi, the spirit of the animal serving as individual totem is believed to inhabit a tree or stone.[889] This tree or stone is sacred; no one may touch it except the proprietor of the totem; when it is a stone or rock, this interdiction is still absolute.[890] The result is that they are veritable places of refuge.
Finally, we have seen that the individual soul is only another aspect of the ancestral spirit, according to Strehlow, this serves after a fashion, as a second self.[891] Likewise, following an expression of Mrs. Parker, the individual totem of the Euahlayi, called Yunbeai, is the alter ego of the individual: "The soul of a man is in his Yunbeai and the soul of his Yunbeai is in him."[892] So at bottom, it is one soul in two bodies. The kinship of these two notions is so close that they are sometimes expressed by one and the same word. This is the case in Melanesia and in Polynesia: atai in the island Mota, tamaniu in the island Aurora, and talegia in Motlaw all designate both the soul of the individual and his personal totem.[893] It is the same with aitu in Samoa.[894] This is because the individual totem is merely the outward and visible form of the ego or the personality, of which the soul is the inward and invisible form.[895]
Thus the individual totem has all the essential characteristics of the protecting ancestor and fills the same rôle: this is because it has the same origin and proceeds from the same idea.