ISRAELITE AND INDIAN. 203 



appear that about the time of the exodus the Israelites were or- 

 ganized on the basis of families or clans tracing through female 

 lines, and named Hezir (swine), Achbor (mouse), Aiah (kite), 

 Arod (wild ass), Shaphan (coney), and so on. Each of the clans 

 refrained from eating the totem animal, or only ate it sacrament- 

 ally. As the totemic organization declined, the origin of the 

 abstinence would be lost, but the custom lasted, and when the 

 legislation was codified it was incorporated in the code. The 

 hypothesis would explain certain anomalies in the list e. g., 

 coney, or rock badger, for which no other explanation deserving 

 attention has been given. The division into clean and unclean 

 food by the two tests of cloven foot and rumination was a later 

 induction from the animals regarded as tabu. This is confirmed 

 by the want of any systemization in the list of birds given in Le- 

 viticus. 



It would accord with other examples in totemism that animal 

 names connected with the animal worship before mentioned should 

 be adopted by clans, and by individual men among the Israelites. 

 There is some evidence that men, bearing a common animal stock 

 name, though in different tribes or nations, recognized a unity of 

 stock. Our most definite information on the subject is derived 

 from Ezekiel viii, which indicates that the head of each house 

 acted as priest, the family or clan images, which are the objects 

 of idolatry, being those of "unclean" reptiles or quadrupeds i.e., 

 those which are prohibited from use as food. Although the whole 

 inference of Prof. Smith on this subject is not admitted by Dr. 

 Jacobs, his objection is to the survival, not to the early existence, 

 of the cult. 



No satisfactory explanation of the Israelite division between 

 clean and unclean animals, apart from that afforded by the 

 totemic system, has hitherto been made. No rational motive 

 can be assigned for the avoidance of certain animals, in them- 

 selves hygienically good. The explanation that swine's flesh was 

 liable to bring disease, and therefore was prohibited for a sanitary 

 reason only, covers but a small part of the subject and is not in 

 itself satisfactory. The meat of the hog is, in fact, as wholesome 

 in Syria as it is in Cincinnati, and the discovery of trichinosis had 

 certainly not been made in the times under consideration. The 

 avoidance of all meat, indeed of all food, for purposes of fasting 

 and producing ecstasy, is in a different category and has already 

 been mentioned. 



Marriage. The laws of marriage in the stage of barbarism 

 are intricate, but attention may be directed to a few points which 

 strongly distinguish them from the marriage laws of civilization. 

 Their most general characteristic is the regulation of marriage 

 within strict limits of conventional kinship. 



