[hill-tout] TOTEMISM : ITS ORIGIN AND IMPORT 91 



have already shown that the taking or assuming the name of a totem or 

 tutelary spirit implies relationship with it, but not that of ancestor and 

 descendant. 



Third. Magical increase or repression of the token by the kins- 

 men. This is an element added to totemism since the publication of 

 Messrs. Spencer and Gillen's researches among the Central Tribes of 

 Australia. It has reference to the Intichiuma ceremonies, the same 

 that led Dr. Frazer to discard his " canons " of exogamy and taboo. 

 We have seen that these ceremonies are peculiar to " religious " or 

 " medicine " societies in America and constitute but a single aspect of 

 totemism. They are not a feature of clan or gentile totemism at all 

 from the American point of view, but like the taboos and restrictions 

 we have just considered are the natural outcome of savage philosophy. 

 Major Powell has given a very lucid description of them in his paper 

 on Sociology, which as it bears directly upon Dr. Haddon's third " ele- 

 ment " I shall take the liberty of citing in part here. He remarks: — 

 In savagery there are societies which are organized for the purpose of 

 securing the co-operation of ghosts in the affairs of mankind. These 

 societies are often called phratries or brotherhoods, and are the cus- 

 todians of the lore of unseen beings. They occupy themselves with 

 ceremonies and various practices intended to secure advantages and 

 to avert evils which are attributed to multitudinous ghostly beings 

 which are supposed to have tenuous bodies and to live an occult and 

 magical life as they take part in human affairs. Everything unex- 

 plained is attributed to ghosts These phratries, which are orga- 

 nized to obtain the assistance of ghosts, develop periodical ceremonies 

 Avhich are designed to secure the annual productions of nature upon 

 which human w"elfare depends. Thus the fishing tribes of the Paci- 

 fic Coast that depend largely for their food on the coming of the salmon 

 from the sea at stated times, have ceremonies designed to secure their 

 coming; those that depend upon cereals, like wild rice, also have their 

 ceremonies to invoke the aid of ghosts to bring abundant seed. In arid 

 lands, where vegetation is so dependent upon rain, these ceremonies 

 take the form of invocations for rain. Thus in every region of the 

 United States periodical ceremonies are performed to secure harvests 

 and supplies of game.^ 



It will be seen from these citations that these ceremonies are no 

 part of c'an totemism a i ong American savages; and with aU due r3spect 

 to Australian students it is open to question whether the Intichiuma 

 ceremonies are not best explained, as Major Powell held, by regarding 

 them as observances of " religious," " medicine " or " magical " 



^ Sociology, or the Science of Institutions. Amer. Anth., N.S., I, 1899, pp. 

 710-1. 



