[hill-tol't] TOTEMISM : ITS ORIGIN AND IMPORT 9S 



considerations of the subject), these objects are by no means commonly, 

 such as are suitable for food, and Dr. Haddon's explanation of these 

 does not appear satisfactory to me. 



Thirdly. As I have just pointed out, the names of totem groups 

 are invariably found to be the names of the objects that are natural to 

 the locality where the clan groups reside. Now we know from historical 

 data, to say nothing of the tradition of the natives themselves, that a 

 very general displacement of tribes has taken place all over the American 

 continent, and this within comparatively recent times; yet in every case, 

 I believe I am right in saying, the totem names of both individuals and 

 groups are names of objects characteristic of their present environment, 

 many of which in numerous instances must have been quite unknown in 

 the earlier habitat. What, then, is the legitimate conclusion deducible 

 from these facts ? Is it not that the names of some clan groups, at least, 

 are comparatively modern and date at earliest from the first presence of 

 the clan in its present territories? This does not agree with Dr. Had- 

 don's hypothesis which expressly supposes the totem names to have arisen 

 in the earlier days of man's history, when he dwelt in small, more or 

 less, isolated groups in restricted areas. But it appears to me to support 

 strongly the view I have advocated, that totem groups and new clans 

 may arise at any time in the history of tribal society, and that the per- 

 sonal totem gives rise to the group totem. Tribes as a general rule in- 

 crease in number, witih the lapse of time and new clans spring into exis- 

 tence, after the manner of the Bear clan of the Tsimshian. How else are 

 we to account for the presence of totem-group names which have clearly 

 arisen since the settlement of the tribe in its present quarters, as they 

 are called by the names of objects known and common to their present, 

 but not to their former place of residence. But these objections, strong 

 as they are, I regard as comparatively minor. My chief and invincible 

 objection lies in the total disregard of this hypothesis for the psychic 

 factors of totemism, which my study of the question has compelled me 

 to look upon as all-important and essential to the doctrine. I fail 

 entirely to see how the evidence brought together by American and other 

 students regarding savage man's mental attitude towards the universe 

 can be set aside or neglected in any discussion of totemism. Life and 

 nature are full of mystery to the savage from his birth to his death, 

 but Dr. Haddon's theory wholly overlooks and ignores this and bases the 

 origin of a doctrine which is confessedly full of "mystery" upon the 

 common-place, unmysterious feeling of hunger. Again, I must be par- 

 doned if my personal knowledge of the workings of the primitive mind 

 prompts me to say this is more the view of a cultivated European than 

 that of a superstitious savage. It is altogether too matter-of-fact for 

 the mind of primitive man, who siees in the commonest and simplest 



