TRANSACTIONS OF SECTION H. 743 



McDougall remark,^ ' the species approaches very closely the clan totem in some 

 of its varieties.' Here we have a parallel to the North American custom, but the 

 later stages are not carried as far. 



Personally I concur ia the opinion expressed by Drs. Hose and McDougall 

 that there is no proof that the peculiar regard paid in Sarawak to animals, the 

 sacrifice of animals to gods or spirits, the ceremonial use of the blood of these 

 sacrificed animals are survivals of a fully developed system of totem worship now 

 fallen into decay. It is very significant that the magical and social aspects of 

 totemism are entirely lacking. 



Those who have read Miss Alice Fletcher's sympathetic account of ' The 

 Import of the Totem'- can scarcely fail to recognise that the moral support due 

 to a belief in the guidance and protection of a wahube ('personal totem') is of 

 great importance to the individual, and would nerve him in difficulty and danger, 

 and thus proving a very present help in time of need, it would surely justify its 

 existence in a most practical manner, and consequently be of real utility in the 

 struggle for existence — a struggle which in man has a psychical as well as a 

 material aspect. 



The advantages of totemism are many, but most of them are social and benefit 

 the special groups or the community at large. The hold that the manitu has on 

 the individual consists in its personal relation : the man feels that he himself is 

 helped, and I suspect this is the main reason why it supplants totemism. I 

 believe Mr. Lang some years ago suggested the term manituism for this cult. If 

 this name be not accepted I venture to propose the revival of the word ' daimon ' 

 (Sni/x<av) to include the manitu, nyarong, and similar spirit helpers, and ' daimonisra ' 

 as the name of the cult. 



Theriomorphic Ancestor Worshij). 



Dr. Frazer calls attention ^ to a publication by Dr. G. McCall Theal ** in which 

 he describes tlie tribal veneration for certain animals, siboko. The Bantu believed 

 that the spirits of the dead visited their friends and descendents in the form of 

 animals. Each tribe regarded some particular animal as the one selected by the 

 ghost of its kindred, and therefore looked upon it as sacred. Dr. Frazer says : 

 ' Thus the totemism of the Bantu tribes of South Africa resolves itself into a 

 particular species of the worship of the dead: the totem animals are revered as 

 incarnations of the souls of dead ancestors. This entirely agrees with the general 

 theory of totemism suggested by the late S. G. A. Wilken, and recently advo- 

 cated by Professor E. B. Tylor.' ^ But is this totemism ? The sihoko are the re- 

 sidences of the ancestral spirits of the tribe, not of a clan ; there is no mention of 

 siboko exogamy. Is this anything more than theriomorphic ancestor worship ? 

 There can, however, be little doubt that true totemism did occur, and probably 

 imiversally so, among the Bantu people ; but some of the tribes appear to be in a 

 transitional state, and others have doubtless passed beyond typical totemism. The 

 decay of the Bantu totemism in South Africa appears to have been mainly due to 

 a patriarchal organisation combined with a pastoral life." 



In describing Dr. Wilken's theory that the doctrine of the transmigration of 

 souls aifords the link which connects totemism with ancestor worship, Professor 

 Tylor concludes as follows: ' By thus finding in the world-wide doctrine of soul- 

 transference an actual cause producing the two collateral lines of man and beast 

 which constitute the necessary framework of totemism, we seem to reach at least 

 something analogous to its real cause.' I have already expressed my belief that 

 the animal cults of the Malay Archipelago, so far as they are known at present, 



' Journ. Anthrop. Inst., xxxi. 1901, p. 210. 



- Proc. Amer. Assoc. Adv. Sci., Section Anthropology, Detroit Meeting, 1897, 

 pp. 325 fE. 



3 Man, 1901, No. 3. 



* Records of South-eastern Africa, vii. 1901. 



* Journ. Antln-op. Just., xxviii. p. 146. 



« E. Durkheim, L'Annce Sociolugi(pw,\. 1902, p. 330 ; cf. also F. B. Jevons, Intro- 

 ducti07i to the. History of Meligion, 1902, pp. 155, 158. 



