The same process is employed in the Intichiuma of the Undiara kangaroo among the Arunta. The theatre of the ceremony is a water-hole vaulted over by a peaked rock. This rock represents an animal-kangaroo of the Alcheringa which was killed and deposited there by a man-kangaroo of the same epoch; many kangaroo spirits are also believed to reside there. After a certain number of sacred stones have been rubbed against each other in the way we have described, several of the assistants climb up on the rock upon which they let their blood flow.[1118] "The purpose of the ceremony at the present day, so say the natives, is by means of pouring out the blood of kangaroo men upon the rock, to drive out in all directions the spirits of the kangaroo animals and so to increase the number of the animals."[1119]
There is even one case among the Arunta where the blood seems to be the active principle in the rite. In the Emu group, they do not use sacred stones or anything resembling them. The Alatunja and some of his assistants sprinkle the ground with their blood; on the ground thus soaked, they trace lines in various colours, representing the different parts of the body of an emu. They kneel down around this design and chant a monotonous hymn. From the fictitious emu to which this chant is addressed, and, consequently, from the blood which has served to make it, they believe that vivifying principles go forth, which animate the embryos of the new generation, and thus prevent the species from disappearing.[1120]
Among the Wonkgongaru,[1121] there is one clan whose totem is a certain kind of fish; in the Intichiuma of this totem also, it is the blood that plays the principal part. The chief of the group, after being ceremoniously painted, goes into a pool of water and sits down there. Then he pierces his scrotum and the skin around his navel with small pointed bones. "The blood from the wounds goes into the water and gives rise to fish."[1122]
By a wholly similar process, the Dieri think that they assure the reproduction of two of their totems, the carpet snake and the woma snake (the ordinary snake). A Mura-mura named Minkani is thought to live under a dune. His body is represented by some fossil bones of animals or reptiles, such as the deltas of the rivers flowing into Lake Eyre contain, according to Howitt. When the day of the ceremony arrives, the men assemble and go to the home of the Minkani. There they dig until they come to a layer of damp earth which they call "the excrement of Minkani." From now on, they continue to turn up the soil with great care until they uncover "the elbow of Minkani." Then two young men open their veins and let their blood flow on to the sacred rock. They chant the hymn of Minkani while the assistants, carried away in a veritable frenzy, beat each other with their arms. The battle continues until they get back to the camp, which is about a mile away. Here, the women intervene and put an end to the combat. They collect the blood which has flown from the wounds, mix it with the "excrement of Minkani," and scatter the resulting mixture over the dune. When this rite has been accomplished, they are convinced that carpet snakes will be born in abundance.[1123]
In certain cases, they use the very substance which they wish to produce as the vivifying principle. Thus among the Kaitish, in the course of a ceremony whose object is to create rain, they sprinkle water over a sacred rock which represents the mythical heroes of the Water clan. It is evident that they believe that by this means they augment the productive virtues of the rock just as well as with blood, and for the same reasons.[1124] Among the Mara, the actor takes water from a sacred hole, puts it in his mouth and spits it out in every direction.[1125] Among the Worgaia, when the yams begin to sprout, the chief of the Yam clan sends men of the phratry of which he is not a member himself to gather some of these plants; these bring some to him, and ask him to intervene, in order that the species may develop well. He takes one, chews it, and throws the bits in every direction.[1126] Among the Kaitish when, after various rites which we shall not describe, the grain of a certain grass called Erlipinna has reached its full development, the chief of the totem brings a little of it to camp and grinds it between two stones; the dust thus obtained is piously gathered up, and a few grains are placed on the lips of the chief, who scatters them by blowing. This contact with the mouth of the chief, which has a very special sacramental virtue, undoubtedly has the object of stimulating the vitality of the germs which these grains contain and which, being blown to all the quarters of the horizon, go to communicate these fecundating virtues which they possess to the plants.[1127]
The efficacy of these rites is never doubted by the native: he is convinced that they must produce the results he expects, with a sort of necessity. If events deceive his hopes, he merely concludes that they were counteracted by the sorcery of some hostile group. In any case, it never enters his mind that a favourable result could be obtained by any other means. If by chance the vegetation grows or the animals produce before he has performed his Intichiuma, he supposes that another Intichiuma has been celebrated under the ground by the ancestors and that the living reap the benefits of this subterranean ceremony.[1128]
II
This is the first act of the celebration.
During the period immediately following, there are no regular ceremonies. However, the religious life remains intense: this is manifested especially by an aggravation of the system of interdicts. It is as though the sacred character of the totem were reinforced: they do not even dare to touch it. In ordinary times, the Arunta may eat the animal or plant which serves as totem, provided they do so with moderation, but on the morrow of the Intichiuma this right is suspended; the alimentary interdiction is strict and without exceptions. They believe that any violation of this interdict would result in neutralizing the good effects of the rite and in preventing the increase of the species. It is true that the men of other totems who happen to be in the same locality are not submitted to the same prohibition. However, their liberty is less than ordinary at this time. They may not consume the totemic animal wherever they place, in the brush, for example; they must bring it to camp, and it is there only that it may be cooked.[1129]
A final ceremony terminates this period of extraordinary interdictions and definitely closes this long series of rites. It varies somewhat in different clans, but the essential elements are the same everywhere. Here are the two principal forms which it takes among the Arunta. One of these is in connection with the witchetty grub, the other with the kangaroo.