Pagan and Christian Creeds [22]
as far as Reinach means by religion MERELY rites and ceremonies he is correct; but clearly he only covers half the subject. The tendency to divinize the totem is at least as much dependent on the positive sense of unity with it, as on the negative scruples which limit the relation in each particular case. But I shall return to this subject presently, and more than once, with the view of clarifying it. Just now it will be best to illustrate the nature of Totems generally, and in some detail.
[1] See Orpheus by S. Reinach, p. 3.
As would be gathered from what I have just said, there is found among all the more primitive peoples, and in all parts of the world, an immense variety of totem-names. The Dinkas, for instance, are a rather intelligent well-grown people inhabiting the upper reaches of the Nile in the vicinity of the great swamps. According to Dr. Seligman their clans have for totems the lion, the elephant, the crocodile, the hippopotamus, the fox, and the hyena, as well as certain birds which infest and damage the corn, some plants and trees, and such things as rain, fire, etc. "Each clan speaks of its totem as its ancestor, and refrains [as a rule] from injuring or eating it."[1] The members of the Crocodile clan call themselves "brothers of the crocodile." The tribes of Bechuana-land have a very similar list of totem-names--the buffalo, the fish, the porcupine, the wild vine, etc. They too have a Crocodile clan, but they call the crocodile their FATHER! The tribes of Australia much the same again, with the differences suitable to their country; and the Red Indians of North America the same. Garcilasso, della Vega, the Spanish historian, son of an Inca princess by one of the Spanish conquerors of Peru and author of the well-known book Commentarias Reales, says in that book (i, 57), speaking of the pre-Inca period, "An Indian (of Peru) was not considered honorable unless he was descended from a fountain, river or lake, or even from the sea, or from a wild animal, as a bear, lion, tiger, eagle, or the bird they call cuntur (condor), or some other bird of prey."[2] According to Lewis Morgan, the North American Indians of various tribes had for totems the wolf, bear, beaver, turtle, deer, snipe, heron, hawk, crane, loon, turkey, muskrat; pike, catfish, carp; buffalo, elk, reindeer, eagle, hare, rabbit, snake; reed-grass, sand, rock, and tobacco-plant.
[1] See The Golden Bough, vol. iv, p. 31.
[2] See Andrew Lang, Custom and Myth, p. 104, also Myth, Ritual and Religion, vol. i, pp. 71, 76, etc.
So we might go on rather indefinitely. I need hardly say that in more modern and civilized life, relics of the totem system are still to be found in the forms of the heraldic creatures adopted for their crests by different families, and in the bears, lions, eagles, the sun, moon and stars and so forth, which still adorn the flags and are flaunted as the insignia of the various nations. The names may not have been ORIGINALLY adopted from any definite belief in blood-relationship with the animal or other object in question; but when, as Robertson says (Pagan Christs, p. 104), a "savage learned that he was 'a Bear' and that his father and grandfather and forefathers were so before him, it was really impossible, after ages in which totem- names thus passed current, that he should fail to assume that his folk were DESCENDED from a bear."
As a rule, as may be imagined, the savage tribesman will on no account EAT his tribal totem-animal. Such would naturally be deemed a kind of sacrilege. Also it must be remarked that some totems are hardly suitable for eating. Yet it is important to observe that occasionally, and guarding the ceremony with great precautions, it has been an almost universal custom for the tribal elders to call a feast at which an animal (either the totem or some other) IS killed and commonly eaten--and this in order that the tribesmen may absorb some virtue belonging to it, and may confirm their identity with the tribe and with each other. The eating of the bear or other animal, the sprinkling with
[1] See Orpheus by S. Reinach, p. 3.
As would be gathered from what I have just said, there is found among all the more primitive peoples, and in all parts of the world, an immense variety of totem-names. The Dinkas, for instance, are a rather intelligent well-grown people inhabiting the upper reaches of the Nile in the vicinity of the great swamps. According to Dr. Seligman their clans have for totems the lion, the elephant, the crocodile, the hippopotamus, the fox, and the hyena, as well as certain birds which infest and damage the corn, some plants and trees, and such things as rain, fire, etc. "Each clan speaks of its totem as its ancestor, and refrains [as a rule] from injuring or eating it."[1] The members of the Crocodile clan call themselves "brothers of the crocodile." The tribes of Bechuana-land have a very similar list of totem-names--the buffalo, the fish, the porcupine, the wild vine, etc. They too have a Crocodile clan, but they call the crocodile their FATHER! The tribes of Australia much the same again, with the differences suitable to their country; and the Red Indians of North America the same. Garcilasso, della Vega, the Spanish historian, son of an Inca princess by one of the Spanish conquerors of Peru and author of the well-known book Commentarias Reales, says in that book (i, 57), speaking of the pre-Inca period, "An Indian (of Peru) was not considered honorable unless he was descended from a fountain, river or lake, or even from the sea, or from a wild animal, as a bear, lion, tiger, eagle, or the bird they call cuntur (condor), or some other bird of prey."[2] According to Lewis Morgan, the North American Indians of various tribes had for totems the wolf, bear, beaver, turtle, deer, snipe, heron, hawk, crane, loon, turkey, muskrat; pike, catfish, carp; buffalo, elk, reindeer, eagle, hare, rabbit, snake; reed-grass, sand, rock, and tobacco-plant.
[1] See The Golden Bough, vol. iv, p. 31.
[2] See Andrew Lang, Custom and Myth, p. 104, also Myth, Ritual and Religion, vol. i, pp. 71, 76, etc.
So we might go on rather indefinitely. I need hardly say that in more modern and civilized life, relics of the totem system are still to be found in the forms of the heraldic creatures adopted for their crests by different families, and in the bears, lions, eagles, the sun, moon and stars and so forth, which still adorn the flags and are flaunted as the insignia of the various nations. The names may not have been ORIGINALLY adopted from any definite belief in blood-relationship with the animal or other object in question; but when, as Robertson says (Pagan Christs, p. 104), a "savage learned that he was 'a Bear' and that his father and grandfather and forefathers were so before him, it was really impossible, after ages in which totem- names thus passed current, that he should fail to assume that his folk were DESCENDED from a bear."
As a rule, as may be imagined, the savage tribesman will on no account EAT his tribal totem-animal. Such would naturally be deemed a kind of sacrilege. Also it must be remarked that some totems are hardly suitable for eating. Yet it is important to observe that occasionally, and guarding the ceremony with great precautions, it has been an almost universal custom for the tribal elders to call a feast at which an animal (either the totem or some other) IS killed and commonly eaten--and this in order that the tribesmen may absorb some virtue belonging to it, and may confirm their identity with the tribe and with each other. The eating of the bear or other animal, the sprinkling with