740 iiEPORT — 1902. 



also involves the rule of exogamy, forbidding marriage witliin the kin, and 

 necessitating intermarriage between the kins. It is essentially connected with 

 the matriarchal stage of cultnre (mother-right), though it passes over into the 

 patriarchal stage (father-right). The totems are regarded as kinsfolk and 

 protectors or benefactors of the kinsmen, who respect them and abstain from 

 killing and eating them. There is thus a recognition of mutual rights and 

 obligations between the members of the kin and their totem. The totem is the 

 crest, or symbol, of the kin. 



Sometimes all the kins are classified into two or more groups ; for example, 

 in Mabuiag, in Torres Straits, there is a dual grouping of the kins, the totems of 

 which are respectively land and water animals ; and in speaking of the latter group 

 my informant volunteered the remark, ' They all belong to the water ; they are all 

 friends.' On the mainland of New Guinea also I found that one group of the 

 totems ' stop ashore,' while the other ' stop in water.' AVhen no member of a 

 group of kins in a community can marry another member of that same group, 

 that group is termed a phratry. An Australian tribe is generally divided into 

 two exogamous phratries. 



North America is the home of the term ' totem,' and though typical totemism 

 does occur there, it is often moditied by other customs. In Australia we hnd 

 true totemism rampant, and it occurs in Africa, where also it is subject to much 

 modification. Quite recently the Rev. J. Roscoe has published an important 

 paper ^ on the Baganda, in which he describes a perfectly typical case of totemism. 

 Among the Baganda tliere are a number of kins, each of which has a totem, 

 muziro. The kin, hiku, is called after its totem ; no memberof a kin may kill 

 or eat his totem, though one of another kin may do so with impunity. No on© 

 mentions his totem. Old people attirm their fathers found some things injurious 

 to them, either as food or to their personal safety, and made their children promise 

 not to kill or eat that particular thing. No man may marry into his mother's 

 kin, because all the members of it are looked upon as sisters of his mother ; nor 

 may he marry into his father's kin except in the case of two very large kins. In 

 Uganda, royalty follows the lotem of the mother, whilst the common people follow 

 the paternal totem. Each kin has its own special part of the country where the 

 dead are always buried. For sympathy or assistance the member of a kin always 

 turns to his particular kin. From what Mr. Roscoe says about the married 

 women of the Green Locust kin, it is evident that the magical aspect of totemism 

 is present, as it is in Australia and Torres Straits. The Baganda are thus a true 

 totemic people who are in an interesting transitional condition between matri- 

 archy and patriarchy. Totemic practices also occur in various parts of Asia. 



To put the matter briefly, totemism consists of the following five elements : — 



L Social organisation with totem kinsmen and totem symbols. 

 2". Reciprocal responsibilities between the kin and the totem. 

 3'. Magical increase - or repression of the totem by the kinsmen. 



4. Soc?al duties of the kinsmen. 



5. Myths of explanation. 



Totemism 

 certain cults that 

 of this Address 



is only one of several animal cults, and it is now necessary to coDsider 

 ;hat have been termed totemic before I proceed with the main object 



' Journ. Anthrop. Inst., xxxii. 1902, p. 25. 



2 The first intimation of this aspect of totemism is entirely due to the researches 

 of Messrs. Spencer and Gillen {The Native Tribes of Central Australia, \%'d^). Dr. 

 J. G. B'razer, 

 to totemism \_ 



1898; the Furtnightlij . . . . 



ism,' by S. A. Cook, Jervisk Quart. Rcvir.n; April 1902, pp. 25, 26 of reprmt. 



