 Chapter 67 Part 1 of THE GOLDEN BOW THE GOLDEN BOW by Sir James Frazier Chapter 67 Part 1 THE EXTERNAL SOUL IN FOLK CUSTOM Section 1. THE EXTERNAL SOUL IN INANIMATE THINGS Thus, the idea that the soul may be deposited for a longer or shorter time in some place of security outside the body, or at all events in the hair, is found in the popular tales of many races. It remains to show that the idea is not a mere figment devised to adorn a tail, but is a real article of primitive faith which has given rise to a corresponding set of customs. We have seen that in the tales, the hero, as a preparation for battle, sometimes removes his soul from his body in order that his body may be invulnerable and immortal in combat. With a like intention, the savage removes his soul from his body on various occasions of real or imaginary peril. Thus, among the people of Minnehassa in Celebes, when a family moves into a new house, a priest collects the souls of the whole family in a bag and afterwards restores them to their owners because the moment of entering a new house is supposed to be fraught with supernatural danger. In southern Celebes, when a woman is brought to bed, the messenger who fetches the doctor or the midwife always carries with him something made of iron, such as a chopping knife, which he delivers to the doctor. The doctor must keep the thing in his house till the confinement is over, when he gives it back, receiving a fixed sum of money for doing so. The chopping knife, or whatever it is, represents a woman's soul, which at this critical time is believed to be safer out of her body than in it. Hence, the doctor must take great care of the object, for were it lost, the woman's soul would assuredly they think be lost with it. Among the Diochs of Pinoe, a district of southeastern Borneo, when a child is born, a medicine man is sent for, who conjures the soul of the infant into half a coconut, which either upon covers with a cloth and places on a square platter or charger suspended by cords from the roof. This ceremony he repeats at every new moon for a year. The intention of the ceremony is not explained by the writer who describes it, but we may conjecture that it is to place the soul of the child in a safer place than its own frail little body. This conjecture is confirmed by the reason assigned for a similar custom observed elsewhere in the Indian archipelago. In the Key Islands, when there is a newly born child in a house, an empty coconut split and spliced together again may sometimes be seen hanging inside a rough wooden image of an ancestor. The soul of the infant is believed to be temporarily deposited in the coconut in order that it may be safe from the attacks of evil spirits, but when the child grows bigger and stronger, the soul will take up its permanent abode in its own body. Similarly, among the Eskimo of Alaska, when a child is sick, the medicine man will sometimes extract its soul from its body and place it for safekeeping in an amulet, which for further security he deposits in his own medicine bag. It seems probable that many amulets have been similarly regarded as soul boxes, that is, as safes in which the souls of the owners are kept for greater security. An old Manangye woman in the West Shire District of British Central Africa used to wear around her neck an ivory ornament, hollow, and about three inches long, which she called her life or soul. Naturally, she would not part with it. A planter tried to buy it over, but in vain. When Mr. James McDonald was one day sitting in the house of a lubi chief, awaiting the appearance of that great man who was busy decorating his person, a native pointed to a pair of magnificent oxhorns and said, Tame has his soul in these horns. The horns were those of an animal which had been sacrificed, and they were held sacred. A magician had fastened them to the roof to protect the house and its inmates from the thunderbolt. The idea, adds Mr. McDonald, quote, is in no way foreign to South African thought. A man's soul there may dwell in the roof of his house in a tree by a spring of water or on some mountain scour, close quote. Among the natives of the Gazelle Peninsula in New Britain, there is a secret society which goes by the name of Ingyit or Ingyit. On his entrance into it, every man receives a stone in the shape either of a human being or of an animal, and henceforth his soul is believed to be knit up in a matter with the stone. If it breaks, it is an evil omen for him. They say that the thunder has struck the stone and that he who owns it will soon die. If nevertheless the man survives the breaking of his soul stone, they say that it was not a proper soul stone and he gets a new one instead. The Emperor Romanus Lacapeanus was once informed by an astronomer that the life of Simeon, Prince of Bulgaria, was bound up with a certain column in Constantinople, so that if the capital of the column were removed, Simeon would immediately die. The Emperor took the hint and removed the capital, and at the same hour as the Emperor learned by inquiry, Simeon died of heart disease in Bulgaria. Again, we have seen that in folktales, a man's soul or strength is sometimes represented as bound up with his hair, and that when his hair is cut off, he dies or grows weak. So the natives of Amboina used to think that their strength was in their hair and would desert them if it were shorn. A criminal under torture in a Dutch court of that island persisted in denying his guilt till his hair was cut off when he immediately confessed. One man who was tried for murder endured without flinching the utmost ingenuity of his torturers till he saw the surgeon standing with a pair of shears. On asking what this was for and being told that it was to cut his hair, he begged that they would not do it and made a clean breast. In subsequent cases, when torture failed to ring a confession from a prisoner, the Dutch authorities made a practice of cutting off his hair. Here in Europe, it used to be thought that the maleficent powers of witches and wizards resided in their hair and that nothing could make any impression on the misgrants so long as they kept their hair on. Hence in France, it was customary to shave the whole bodies of persons charged with sorcery before handing them over to the torturer. Meleas witnessed the torture of some persons at Toulouse, from whom no confession could be rung until they were stripped and completely shaven when they readily acknowledged the truth of the charge. A woman also who apparently led a pious life was put to the torture on suspicion of witchcraft and bore her agonies with incredible constancy until complete depilation drove her to admit her guilt. The noted inquisitor Springer contested himself with shaving the head of the suspected witch or wizard, but his more thoroughgoing colleague Cuminus shaved the whole bodies of forty-seven women before committing them all to the flames. He had high authority for this rigorous scrutiny, since Satan himself, in a sermon preached from the pulpit of New Berwick Church, comforted his many servants by assuring them that no harm would befall them. Quote, so long as their hair was on, and sit no more lot on a tear fall, Father Ain. Close quote. Similarly in Bastar, a province of India, quote, If a man is a judged guilty of witchcraft, he is beaten by the crowd, his hair is shaved, the hair being supposed to constitute his power of mischief. His front teeth are knocked out in order, it is said, to prevent him from muttering incantations. Women suspected of sorcery have to undergo the same ordeal. If found guilty, the same punishment is awarded, and after being shaved, their hair is attached to a tree in some public place. Close quote. So among bills of India, when a woman was convicted of witchcraft and had been subjected to various forms of persuasion, such as hanging head downwards from a tree and having pepper put into her eyes, a lock of hair was cut from her head and buried in the ground, quote, that the last link between her and her former powers of mischief might be broken. Close quote. In like manner among the Aztecs of Mexico, when wizards and witches, quote, had done their evil deeds and the time came to put it into their detestable life, someone laid hold of them and cropped their hair on the crown of their heads, which took from them all their power of sorcery and enchantment, and then it was that by death they put an end to their odious existence. Close quote. Section 2. The External Soul in Plants. Further it has been shown that in folk tales, the life of a person is sometimes so bound up with the life of a plant, that the withering of the plant will immediately follow or be followed by the death of the person. Among the Ambengas in Western Africa among the Gabun, when two children are born on the same day, the people plant two trees of the same kind and dance around them. The life of each of the children is believed to be bound up with the life of one of the trees, and if the tree dies or is thrown down, they are sure that the child will soon die. In the Cameroons also, the life of a person is believed to be sympathetically bound up with that of a tree. The chief of Old Town in Calabar kept his soul in a sacred grove near a spring of water. When some Europeans, in frolic or ignorance, cut down part of the grove, the spirit was most indignant and threatened the perpetrators of the deed according to the king with all manner of evil. Some of the Papuans unite the life of a newborn babe sympathetically with that of a tree by driving a pebble into the bark of the tree. This is supposed to give them complete mastery over the child's life. If the tree is cut down, the child will die. After a birth, the Maori's used to bury the navel string in a sacred place and plant a young sapling over it. As the tree grew, it was a Tohu Oranga, or sign of life for the child. If it flourished, the child would prosper. If it withered and died, the parents augured the worst for the little one. In some parts of Fiji, the navel string of a male infant is planted together with a coconut, or the slip of a breadfruit tree, and the child's life is supposed to be intimately connected with that of the tree. Among the Diochs of Landach and Teijan, districts of Dutch Borneo, it is customary to plant a fruit tree for a baby, and henceforth, in the popular belief, the fate of the child is bound up with that of the tree. If the tree shoots up rapidly, it will go well with the child, but if the tree is dwarfed or shriveled, nothing but misfortune can be expected for its human counterpart. It is said that there are still families in Russia, Germany, England, France, and Italy who are accustomed to plant a tree at the birth of a child. The tree, it is hoped, will grow with the child, and it is tended with special care. The custom is still pretty general in the Canton of Aragau in Switzerland. An apple tree is planted for a boy and a pear tree for a girl, and the people think that the child will flourish or dwindle with the tree. In Mecklenburg, the afterbirth is thrown out at the foot of a young tree, and the child is then believed to grow with the tree. Near the castle of Dalhousie, not far from Edinburgh, there grows an oak tree called the edgewell tree, which is popularly believed to be linked to the fate of the family by a mysterious tie, for they say that when one of the family dies, or is about to die, a branch falls from the edgewell tree. Thus, on seeing a great bow drop from the tree on a quiet still day in July 1874, an old forester exclaimed, The lards died new, and soon after news came that Fawkesmael, 11th Earl of Dalhousie, was dead. In England, children are sometimes passed through a cleft ash tree as a cure for rupture or rickets, and thenceforward a sympathetic connection is supposed to exist between them and the tree. An ash tree which had been used for this purpose grew at the edge of Shirley Heath on the road from Hockley House to Birmingham. Quote, Thomas Chillingworth, son of the owner of an adjoining farm, now about 34, was, when an infant of a year old, passed through a similar tree, now perfectly sound, which he preserves with so much care that he will not suffer a single branch to be touched, for it is believed the life of the patient depends on the life of the tree, and the moment that it is cut down, be the patient ever so distant, the rupture returns, and a mortification ensues and terminates in death, as was the case in a man driving a wagon on the very road in question. Close quote. It is not uncommon, however, adds the writer, quote, for persons to survive for a time the felling of the tree. Close quote. The ordinary mode for affecting the cure is to split a young ash sapling longitudinally for a few feet and pass the child naked either three times or three times three through the fissure at sunrise. In the west of England, it is said that the passage should be against the sun. As soon as the ceremony has been performed, the tree is bound tightly up and the fissure plastered over with mud or clay. The belief is that just as the cleft in the tree closes up, so the rupture in the child's body will be healed, but that if the rift in the tree remains open, the rupture in the child will remain too, and if the tree were to die, the death of the child would surely follow. A similar cure for various diseases, but especially for rupture and rickets, has been commonly practiced in other parts of Europe, as Germany, France, Denmark, and Sweden. But in these countries, the tree employed for the purpose is usually not an ash, but an oak. Sometimes a willow tree is allowed or even prescribed instead. In Mecklenburg, as in England, the sympathetic relation thus established between the tree and the child is believed to be so close that if the tree is cut down, the child will die. Section 3, The External Soul in Animals But in practice, as in folk tales, it is not merely with inanimate objects and plants that a person is occasionally believed to be united by a bond of physical sympathy. The same bond, it is supposed, may exist between a man and an animal, so that the welfare of one depends on the welfare of the other, and when the animal dies, the man dies also. The analogy between the custom and the tales is all the closer, because in both of them, the power of thus removing the soul from the body and stowing it away in an animal is often a special privilege of wizards and witches. Thus, the Yakuts of Siberia believe that every shaman or wizard keeps his soul, or one of his souls, incarnate in an animal which is carefully concealed from all the world. Nobody can find my external soul, said one famous wizard. It lies hidden far away in the stony mountains of Edzigonsk. Only once a year, when the last snows melt and the earth turns black, do these external souls of wizards appear in the shape of animals among the dwellings of men. They wander everywhere, yet none but wizards can see them. The strong ones sweep roaring and noisily along, the weak steal about quietly and furtively. Often they fight, and then the wizard whose external soul is beaten falls ill or dies. The weakest and most cowardly wizards are they whose souls are incarnate in the shapes of dogs, for the dog gives his human double no peace, but gnaws his heart and tears his body. The most powerful wizards are they whose external souls have the shape of stallions, elks, black bears, eagles, or boars. Again, the Samoyeds of the Turukinsk region hold that every shaman has a familiar spirit in the shape of a boar, which he leads about by a magic belt. On the death of the boar, the shaman himself dies, and stories are told of battles between wizards who send their spirits to fight before they encounter each other in person. The Melaes believe that, quote, the soul of a person may pass into another person or into an animal, or rather that such a mysterious relation can arise between the two that the fate of the one is wholly dependent on that of the other, close quote. Among the Melanesians of Mota, one of the New Hebrides Islands, the conception of an external soul is carried out in the practice of daily life. In the Mota language, the word Tamanu signifies, quote, something animate or inanimate which a man has come to believe to have an existence intimately connected with his own. It was not everyone in Mota who had his Tamanu, only some men fancied that they had this relation to a lizard, a snake, or it might be a stone. Sometimes the thing was sought for and found by drinking the infusion of certain leaves and heaping together the dregs. Then whatever living thing was first seen in or upon the heap was the Tamanu. It was watched but not fed or worshiped. The natives believed that it came at call and that the life of a man was bound up with the life of his Tamanu. If a living thing or with its safety, should it die, or if not living get broken or be lost, the man would die. Hence in the case of sickness, they would send to see if the Tamanu was safe and well, close quote. The theory of an external soul deposited in an animal appears to be very prevalent in West Africa, particularly in Nigeria, the Cameroons, and the Gabun. Among the fans of the Gabun, every wizard is believed at initiation to unite his life with that of some particular wild animal by a rite of blood brotherhood. He draws the blood from the ear of the animal and from his own arm and inoculates the animal with his own blood and himself with the blood of the beast. Henceforth such an inanimate union is established between the two that the death of the one entails the death of the other. The alliance is thought to bring to the wizard or sorcerer a great accession of power which he can turn to his advantage in various ways. In the first place, like the warlock in the fairy tales who has deposited his life outside of himself in some safe place, the fan wizard now deems himself invulnerable. Moreover, the animal with which he has exchanged blood has become his familiar and will obey any orders he may choose to give it, so he makes use of it to injure and kill his enemies. For that reason, the creature with whom he establishes the relation of blood brotherhood is never a tame or domestic animal, but always a ferocious and dangerous wild beast such as a leopard, a black serpent, a crocodile, a hippopotamus, a wild boar, or a vulture. Of all these creatures, the leopard is by far the commonest familiar of fan wizards and next to it comes the black serpent, the vulture is the rarest, witches as well as wizards have their familiars, but the animals with which the lives of women are thus bound up generally differ from those to which men commit their external souls, a witch never has a panther for her familiar, but often a venomous species of serpent, sometimes a horned viper, sometimes a black serpent, sometimes a green one that lives in banana trees, or it may be a vulture, an owl, or other bird of night. In every case, the beast or bird with which the witch or wizard has contracted this mystic alliance is an individual, never a species, and when the individual animal dies, the alliance is naturally at an end since the death of the animal is supposed to entail the death of the man. Similar beliefs are held by the natives of the Cross River Valley within the provinces of the Cameroons. Groups of people, generally the inhabitants of a village, have chosen various animals with which they believe themselves to stand on a footing of intimate friendship or relationship. Amongst such animals are hippopotamuses, elephants, leopards, crocodiles, gorillas, fish, and serpents. All of them creatures which are either very strong or can easily hide themselves in the water or a thicket. This power of concealing themselves is said to be an indispensable condition of the choice of animal familiars since the animal friend or helper is expected to injure his owner's enemy by stealth, for example. If he is a hippopotamus, he will bob up suddenly out of the water and capsize enemies canoe. Between the animals and their human friends, or kinsfolk, such a sympathetic relation is supposed to exist that the moment the animal dies, the man dies also. And similarly, the instant the man perishes, so does the beast. From this it follows that the animal kinsfolk may never be shot at or molested for fear of injuring or killing the persons whose lives are knit up with the lives of the brutes. This does not, however, prevent the people of a village who have elephants for their animal friends from hunting elephants. For they do not respect the whole species, but merely certain individuals of it, which stand in an intimate relation to certain individual men and women. And they imagine that they can always distinguish these brother elephants from the common herd of elephants, which are mere elephants and nothing more. The recognition indeed is said to be mutual. When a hunter, who has an elephant for his friend, meets a human elephant, as we may call it, the noble animal lifts up a paw and holds it before his face, as much as to say, don't shoot. Were the hunter so inhumane as to fire on and wound such an elephant, the person whose life was bound up with the elephant would fall ill. The balong of the Cameroons think that every man has several souls, of which one is in his body and another in an animal, such as an elephant, a wild pig, a leopard, and so forth. When a man comes home feeling ill and says, I shall die soon, and dies accordingly, the people aver that one of his souls has been killed in a wild pig or a leopard, and that the death of the external soul has caused the death of the soul in his body. A similar belief in the external souls of living people is entertained by the ibos, an important tribe of the Niger Delta. They think that a man's spirit can quit his body for a time during life and take up its abode in an animal. A man who wishes to acquire this power procures a certain drug from a wise man and mixes it with his food. After that, his soul goes out and enters into an animal. If it should happen that the animal is killed while the man's soul is lodged in it, the man dies, and if the animal be wounded, the man's body will presently be covered with boils. This belief instigates too many deeds of darkness, for a sly rogue will sometimes surreptitiously administer the magical drug to his enemy in his food, and having thus smuggled the other soul into an animal will destroy the creature, and with it the man whose soul is lodged in it. The negroes of Calabar, at the mouth of the Niger, believe that every person has four souls, one of which always lives outside of his or her body in the form of a wild beast in the forest. This external soul, or bush soul, as Miss Kingsley calls it, may be almost any animal, for example a leopard, a fish, or a tortoise, but it is never a domestic animal and never a plant. Unless he is gifted with second sight, a man cannot see his own bush soul, but a diviner will often tell him what sort of creature his bush soul is, and after that the man will be careful not to kill any animal of that species, and will strongly object to anyone else doing so. A man and his sons have usually the same sort of animals for their bush souls, and so with a mother and her daughters, but sometimes all the children of a family take after the bush soul of their father. For example, if his external soul is a leopard, all his sons and daughters will have leopards for their external souls. On the other hand, sometimes they all take after their mother. For instance, if her external soul is a tortoise, all the external souls of her sons and daughters will be tortoises too. So intimately bound up is the life of the man with that of the animal, which he regards as his external or bush soul, that the death or injury of the animal necessarily entails the death or injury of the man. And conversely, when the man dies, his bush soul can no longer find a place of rest, but goes mad and rushes into the fire or charges people, and is knocked on the head, and that is an end of it. Near Eckett in North Calabar, there is a sacred lake, the fish of which are carefully preserved, because the people believe that their own souls are lodged in the fish, and that with every fish killed, a human life would be simultaneously extinguished. In the Calabar River, not very many years ago, there used to be a huge old crocodile, popularly supposed to contain the external soul of a chief who resided in the flesh at Duke Town. Sporting vice consuls used from time to time to hunt the animal, and once an officer contrived to hit it. Fourth with, the chief was laid up with a wound in his leg. He gave out that a dog had bitten him, but no doubt the wise shook their heads and refused to be put off with so flimsy a pretext. Again, among several tribes on the banks of the Niger between Lakoja and the Delta, there prevails, quote, a belief in the possibility of a man possessing an alter ego in the form of some animal, such as a crocodile or a hippopotamus. It is believed that such a person's life is bound up with that of the animal to such an extent that whatever affects the one produces a corresponding impression upon the other, and that if one dies, the other must speedily do so too. It happened not very long ago that an Englishman shot a hippopotamus close to a native village. The friends of a woman who died the same night in the village demanded and eventually obtained five pounds as compensation for the murder of the woman, close quote. Amongst the Zapotecs of Central America, when a woman was about to be confined, her relations assembled in the hut and began to draw on the floor figures of different animals, rubbing each one out as soon as it was completed. This went on till the moment of birth, and the figure that then remained sketched upon the ground was called the child's tona or second self. Quote, when the child grew old enough, he procured the animal that represented him and took care of it, as it was believed that health and existence were bound up with that of the animals, in fact that the death of both would occur simultaneously, close quote. Or rather, that when the animal died, the man would die too. Among the Indians of Guatemala or Honduras, the nagual or nagual is, quote, that animate or inanimate object, generally an animal, which stands in a parallel relation to a particular man so that the wheel and woe of the man depend on the fate of the nagual, close quote. According to an old writer, many Indians of Guatemala, quote, are deluded by the devil to believe that their life depended upon the life of such and such a beast, which may take unto them as their familiar spirit. And think that when that beast dyeth, they must die. When he is chased, their hearts pant. When he is faint, they are faint. Nay, it happeneth that by the devil's delusion they appear in the shape of that beast, which commonly by their choice is a buck, a doe, a lion or tiger, a dog or eagle, and in that shape have been shot at and wounded, close quote. The Indians were persuaded that the death of their nagual would entail their own. Legend affirms that in the first battles with the Spaniards on the plateau of Quetzaltenango, the naguals of the Indian chiefs fought in the form of serpents. The nagual of the highest chief was especially conspicuous because it had the form of a great bird, resplendent in green plumage. The Spanish general Pedro de Alvarado killed the bird with his lance, and at the same moment the Indian chief fell dead to the ground. In many tribes of southeastern Australia, each sex used to regard a particular species of animal in the same way that a Central American Indian regarded his nagual, but with this difference, that whereas the Indian apparently knew the individual animal with which his life was bound up, the Australians only knew that each of their lives was bound up with some one animal of the species, but they could not say with which. The result naturally was that every man spared and protected all the animals of the species with which the lives of the men were bound up, and every woman spared and protected all the animals of the species with which the lives of the women were bound up, because no one knew that the death of any animal was the respective species might entail his or her own, just as the killing of the green bird was immediately followed by the death of the Indian chief and the killing of the parrot by the death of Punchkin in the fairytale. Thus, for example, the Wojobaluk tribe of southeastern Australia held that the life of the bat is the life of a man and the life of a nightjar is the life of a woman and that when either of these creatures is killed, the life of some man or of some woman is shortened. In such a case, every man or every woman in the camp feared that he or she might be the victim and from this cause great fights arose in this tribe. I learned that in these fights, men on one side and women on the other, it was not at all certain which would be victorious, for at times the women gave the men a severe drubbing with their yam sticks, while often women were injured or killed by spears." The Wojobaluk said that the bat was the man's brother and that the nightjar was his wife. The particular species of animals with which the lives of the sexes were believed to be respectively bound up varied somewhat from tribe to tribe. Thus, whereas among the Wojobaluk, the bat was the animal of the men, at Gunbauer Creek on the Lower Murray, the bat seems to have been the animal of the women, for the natives would not kill it for the reason that, quote, if it was killed, one of their women would be sure to die in consequence, close quote. But whatever their particular sorts of creature with which the lives of men and women were believed to be bound up, the belief itself and the fights to which it gave rise are known to have prevailed over a large part of southeastern Australia, and probably they extended much farther. The belief was a very serious one, and so consequently were the fights which sprang from it. Thus, among some tribes of Victoria, quote, the common bat belongs to the men who protected against injury, even to the half-killing of their wives for its sake. The fern owl, or large goat sucker, belongs to the women, and although a bird of evil omen creating terror at night by its cry, it is jealously protected by them. If a man kills one, they are as much enraged as if it was one of their children, and will strike him with their long poles, quote. The jealous protection thus afforded by Australian men and women to bats and owls respectively, for bats and owls seem to be the creatures usually allotted to the two sexes, is not based upon purely selfish considerations. For each man believes that not only his own life, but the lives of his father, brothers, sons, and so on are bound up with the lives of particular bats, and that therefore, in protecting the bat species, he is protecting the lives of all his male relations as well as his own. Similarly, each woman believes that the lives of her mother, sisters, daughters, and so forth, equally with her own, are bound up with the lives of particular owls, and that in guarding the owl's species, she is guarding the lives of all her female relations besides her own. Now when men's lives are thus supposed to be contained in certain animals, it is obvious that the animals can hardly be distinguished from the men, or the men from the animals. If my brother John's life is in a bat, then on the one hand, the bat is my brother as well as John. And on the other hand, John is in a sense a bat, since his life is in a bat. Similarly, if my sister Mary's life is in an owl, then the owl is my sister, and Mary is an owl. This is a natural enough conclusion, and the Australians have not failed to draw it. When the bat is the man's animal, it is called his brother, and when the owl is the woman's animal, it is called her sister. And conversely, a man addresses a woman as an owl, and she addresses him as a bat. So with the other animals allotted to the sexes respectively in other tribes. For example, among the Kournai, all emu-rens were brothers of the men, and all men were emu-rens. All superb warblers were sisters of the women, and all the women were superb warblers. And when a savage names himself after an animal, calls it his brother, and refuses to kill it, the animal is said to be his totem. And accordingly, in the tribes of southeastern Australia, which we have been considering, the bat and the owl, the emu-ren, and the superb warbler may properly be described as totems of the sexes. But the assignation of a totem to a sex is comparatively rare, and has hitherto been discovered nowhere but in Australia. Far more commonly, the totem is appropriated not to a sex, but to a clan, and is hereditary either in the male or female line. The relation of an individual to the clan totem does not differ in kind from his relation to the sex totem. He will not kill it, he speaks of it as his brother, and he calls himself by its name. Now if the relations are similar, the explanation which holds good of the one ought equally to hold good of the other. Therefore, the reason why a clan are a particular species of animals or plants, for the clan totem may be a plant, and call themselves after it, would seem to be a belief that the life of each individual of the clan is bound up with some one animal or plant of the species, and that his or her death would be the consequence of killing that particular animal or destroying that particular plant. This explanation of totemism squares very well with Sir George Gray's definition of a totem, or Kobong, in Western Australia. He says, quote, a certain mysterious connection exists between a family and his Kobong, so that a member of the family will never kill an animal of the species to which his Kobong belongs. Should he find it asleep, indeed he always kills it reluctantly, and never without affording it a chance to escape. This arises from the family belief that someone individual of the species is their nearest friend, to kill whom would be a great crime, and to be carefully avoided. Similarly, a native who has a vegetable for his Kobong may not gather it under certain circumstances, and at a particular period of the year. Close quote. Here it will be observed that though each man spares all the animals or plants of the species, they are not all equally precious to him, far from it. Out of the whole species, there is only one which is especially dear to him. But as he does not know which the dear one is, he is obliged to spare them all from fear of injuring the one. Again, this explanation of the clan totem harmonizes with the supposed effect of killing one of the totem species. Quote. One day, one of the blacks killed a crow. Three or four days afterwards, a crow, that is, a man of the crow clan, named Larry died. He had been ailing for some days, but the killing of his wingong, or totem, hastened his death. Close quote. Here, the killing of the crow caused the death of a man of the crow clan, exactly as, in the case of the sex totems, the killing of a bat causes the death of a bat man, or the killing of an owl causes the death of a owl woman. Similarly, the killing of his Nagwal causes the death of a Central American Indian. The killing of his bush soul causes the death of a Calabar Negro. The killing of his Tamanyu causes the death of a Banks Islander. And the killing of the animal in which his life is stowed away causes the death of the giant, or warlock, in the fairy tale. Thus, it appears that the story of the giant who had no heart in his body may perhaps furnish the key to the relation which is supposed to subsist between a man and his totem. The totem, on this theory, is simply the receptacle in which a man keeps his life, as Punchkin kept his life in a parrot, and Vidyasari kept her soul in a golden fish. It is no valid objection to this view that when a savage has both a sex totem and a clan totem, his life must be bound up with two different animals, the death of either of which would entail his own. If a man has more vital places than one in his body, why, the savage may think, should he not have more vital places than one outside it? Why, since he can put his life outside himself, should he not transfer one portion of it to one animal and another to another? The divisibility of life, or to put it otherwise, the plurality of souls, is an idea suggested by many familiar facts, and has commended itself to philosophers like Plato, as well as to savages. It is only when the notion of a soul from being a quasi-scientific hypothesis becomes a theological dogma that its unity and indivisibility are insisted upon as essential. The savage, unshackled by dogma, is free to explain the facts of life by the assumption of as many souls as he thinks necessary. Hence, for example, the caribs supposed that there was one soul in the head, another in the heart, and other souls at all the places where an artery is felt pulsating. Some of the Hidatsa Indians explain the phenomena of gradual death when the extremities appear dead first by supposing that man has four souls and that they quit the body, not simultaneously, but one after the other, disillusion being only complete when all four have departed. Some of the dyacs of Borneo and the Malays of the Peninsula believe that every man has seven souls. The all fours of Posso and Celebes are of opinion that he has three. The natives of Laos suppose that the body is the seat of 30 spirits, which reside in the hands, the feet, the mouth, the eyes, and so on. Hence, from the primitive point of view, it is perfectly possible that a savage should have one soul in his sex totem and another in his clan totem. However, as I have observed, sex totems have been found nowhere but in Australia, so that as a rule, the savage who practices totemism need not have more than one soul out of his body at a time. If this explanation of the totem as a receptacle in which a man keeps his soul, or one of his souls is correct, we should expect to find some totemic people that is expressly said that every man amongst them is believed to keep at least one soul permanently out of his body, and that the destruction of this external soul is supposed to entail the death of its owner. Such a people are the botox of Sumatra. The botox are divided into exogamous clans with descent in the male line, and each clan is forbidden to eat the flesh of a particular animal. One clan may not eat the tiger, another the ape, another the crocodile, another the dog, another the cat, another the dove, another the white buffalo, and another the locust. The reason given by members of a clan for abstaining from the flesh of the particular animal is either that they are descended for animals of that species, and that their souls after death may transmigrate into the animals, or that they or their forefathers have been under certain obligations to the creatures. Sometimes, but not always, the clan bears the name of the animal. Thus, the botox have totemism in full. But further, each botox believes that he has seven or, on a more moderate computation, three souls. One of these souls is always outside the body, but nevertheless, whenever it dies, however far away it may be at the time, that same moment the man dies also. The writer who mentions this belief says nothing about the batak totems, but on the analogy of the Australian, Central American, and African evidence, we may conjecture that the external soul, whose death entails the death of the man, is housed in the totemic animal or plant. Against this view, it can hardly be thought to militate that the batak does not, in set terms, affirm his external soul to be in his totem, but alleges other grounds for respecting the sacred animal or plant of his clan. For if a savage seriously believes that his life is bound up with an external object, it is in the last degree unlikely that he will let any stranger into the secret. And all that touches his inmost life and beliefs, the savage is exceedingly suspicious and reserved. Europeans have resided among savages for years without discovering some of their capital articles of faith, and in the end, the discovery has often been the result of accident. Above all, the savage lives in an intense and perpetual dread of assassination by sorcery, the most trifling relics of his person, the clippings of his hair and nails, his spittle, the remnants of his food, his very name. All these may, he fancies, be turned by the sorcerer to his destruction, and he is therefore anxiously careful to conceal or destroy them. But if in matters such as these, which are but the outposts and outworks of his life, he is so shy and secretive, how close must be the concealment, how impenetrable the reserve in which he enshrouds the heat and citadel of his being. When the princess in a fairy tale asks the giant where he keeps his soul, he often gives false or evasive answers, and it is only after much coaxing and weadling that the secret is at last rung from him. In his jealous reticence, the giant resembles the timid and furtive savage, but whereas the exigencies of the story demand that the giant should at last reveal his secret, the allegation is laid on the savage, and no inducement that can be offered is likely to tempt him to imperil his soul by revealing its hiding place to a stranger. It is therefore no matter for surprise that the central mystery of the savage's life should so long have remained a secret, and that we should be left to piece it together from scattered hints and fragments and from the recollections of it which lingers in fairy tales. End of Chapter 67 Part 1 Chapter 67 Part 2 of The Golden Bough This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org The Golden Bough by Sir James Frazier Chapter 67 Part 2 The External Soul in Folk Custom Section 4 The Ritual of Death and Resurrection This view of totemism throws light on the class of religious rights of which no adequate explanation, so far as I am aware, has yet been offered. Amongst many savage tribes, especially such as are known to practice totemism, it is customary for lads at puberty to undergo certain initiatory rights of which one of the commonest is a pretense of killing the lad and bringing him to life again. Such rights become intelligible if we suppose that their substance consists in extracting the youth soul in order to transfer it to his totem. For the extraction of his soul would naturally be supposed to kill the youth or at least to throw him into a death-like trance which the savage hardly distinguishes from death. His recovery would then be attributed either to the gradual recovery of his system from the violent shock which it had received, or more probably, to the infusion into him of fresh life drawn from the totem. Thus the essence of these initiatory rights, so far as they consist in a simulation of death and resurrection, would be an exchange of life or souls between the man and his totem. The relief in the possibility of such an exchange of souls comes clearly out in a story of a bass hunter who affirmed that he had been killed by a bear, but that the bear had, after killing him, breathed its own soul into him so that the bear's body was now dead, but he himself was a bear, being animated by the bear's soul. This revival of the dead hunter as a bear is exactly analogous to what, on the theory here suggested, is supposed to take place in the ceremony of killing a lad at puberty and bringing him to life again. The lad dies as a man and comes to life again as an animal. The animal's soul is now in him, and his human soul is in the animal. With good right, therefore, does he call himself a bear or a wolf, etc., according to his totem, and with good right, does he treat the bears or the wolves, etc. as his brethren, since in these animals are lodged the souls of himself and his kindred. Examples of this supposed death and resurrection and initiation are as follows. In the Wongi, or Wongibon tribe of New South Wales, the youths on approaching manhood are initiated at a secret ceremony which none but initiated men may witness. One of the proceedings consists in knocking out a tooth and giving a new name to the novice indicative of the change from youth to manhood. While the teeth are being knocked out, an instrument known as a bowl-roarer which consists of a flat piece of wood with serrated edges tied to the end of a string is swung round so as to reduce a loud humming noise. The uninitiated are not allowed to see this instrument. They are not allowed in to witness the ceremonies under pain of death. It is given out that the youths are each met in turn by a mythical being called tharemlin or more commonly known as deramelin who takes the youth to a distance, kills him, and in some instances cuts him up after which he restores into life and knocks out a tooth. Their belief in the power of tharemlin is said to be undoubted. The Euloroi of the Upper Darling River said that at initiation the boy met a ghost who killed him and brought him to life again as a young man. Among the natives on the lower Lachlan and Murray Rivers it was tharemlin or deramelin who was thought to slay and resuscitate the novices. In the Unmutgera tribe of Central Australia women and children believe that a spirit called Eulorica kills the youth and afterwards brings him to life again during the period of initiation. The rites of initiation in this tribe as in the other Central tribes comprise the operations of circumcision and subincision and as soon as the second of these has been performed on him the young man receives from his father a sacred stick with which he is told his spirit was associated in the remotest past. While he is out in the bush recovering from his wounds he must swing the ball rower or a being who lives up in the sky will swoop down and carry him off. In the Bibinga tribe on the western coast of the Gulf of Carpentaria the women and children believe that the noise of the bull rower at initiation is made by a spirit named Katajalina who lives in an anthill and eats up the boy afterwards restoring him to life. Similarly among the neighbors of Annula the women imagine that the droning sound of the bull rower is produced by a spirit called Nebaya who swallows the lads at initiation and afterwards disgorges them in the form of initiated men. Among the tribes settled on the southern coast of New South Wales of which the coast-muring tribe started as typical. The drama of resurrection from the dead was exhibited in a graphic form to the novices at initiation. The ceremony has been described for us by an eyewitness. A man disguised with stringy bark fiber laid down in a grave and was lightly covered up with sticks and earth. In his hand he held a small bush which appeared to be growing in the soil and other bushes were stuck in the ground to heighten the effect. Then the novices were brought and placed beside the grave. Next, a procession of men disguised in stringy bark fiber drew near. They represented a party of medicine men guided by two revered seniors who had come on pilgrimage to the grave of a brother medicine man who lay buried there. When the little procession chanting an invocation to Daramulun had defiled from among the rocks and trees into the open, it drew up on the side of the grave opposite to the novices, the two old men taking up a position in the rear of the dancers. For some time the dance and song went on till the tree that seemed to grow from the grave began to quiver. Look there, cried the men to the novices pointing to the trembling leaves. As they looked the tree quivered more and more then was violently agitated and fell to the ground while amid the excited dancing of the dancers and the chanting of the choir the supposed dead man spurned from him the super incumbent mass of sticks and leaves and springing to his feet danced his magic dance in the grave itself and exhibited in his mouth the magic substances which he was supposed to have received from Daramulun in person. Some tribes in northern Ugini, the Yabim, Bakua, Kai, and Tami, like many Australian tribes require every male member of the tribe to be circumcised before he ranks as a full grown man and the tribal initiation of which circumcision is the central feature is conceived by them as by some Australian tribes as a process of being swallowed and disgorged by a mythical monster whose voice is heard in the humming sound of the bull roar. Indeed the New Guinea tribes not only impress this belief on the minds of women and children but enact it in a traumatic form at the actual rights of initiation at which no woman or uninitiated person may be present. For this purpose a hut about a hundred feet long is erected either in the village or in a lonely part of the forest. It is modeled in the shape of a mythical monster. At the end which represents his head it is high and it tapers away at the other end. A betel palm, grubbed up with the roots stands for the backbone of the great being and its clustering fibres for his hair and to complete the resemblance the butt end of the building is adorned by a native artist with a pair of goggle eyes and a gaping mouth. When after a tearful parting and womenfolk who believe or pretend to believe in the monster that swallows their dear ones the awestruck novices are brought face to face with this imposing structure. The huge creature emits a sullen growl which is in fact no other than the humming note of the bowl roars swung by men concealed in the monster's belly. The actual process of degletician is variously manifested. Among the tammy it is represented by causing the candidates to defile past a row of men who hold bowl roars over their heads. Among the kai it is more graphically set forth by making them pass under a scaffold on which stands a man who makes a gesture of swallowing and takes in fact a gulp of water as each trembling novice passes beneath him. But the present of a pig opportunity offered for the redemption of the youth induces the monster to relent and discourage his victim. The man who represents the monster accepts the gift vicariously. A gurgling sound is heard and the water which has just been swallowed descends in a jet on the novice. This signifies that the young man has been released from the monster's belly. However, he has now to undergo the more painful dangerous operation of circumcision. It follows immediately that the cut made by the knife of the operator is explained to be a bite or scratch which the monster inflicted on the novice in spewing him out of his capacious maw. While the operation is proceeding a prodigious noise is made by the swinging of bowl roars to represent the roar of the dreadful being who is in the act of swallowing the young man. When, as sometimes happens, a lad dies from the effect of the operation, he is buried secretly in the forest and his sorrowing mother is told that the monster has a pig's stomach as well as a human stomach and that unfortunately her son slipped into the wrong stomach from which it was impossible to extricate him. After they have been circumcised, the lads must remain for some months in seclusion shunning all contact with women and even the sight of them. They live in the long hut which represents the monster's belly. When at last the lads, now ranking as initiated men are brought back with great pomp and ceremony to the village, they are received with sobs and tears of joy by the women as if the grave had given up its dead. At first the young men keep their eyes rigidly closed or even sealed with a plaster of caulk and they appear not to understand the words of command which are given them by an elder. Gradually, however, they come to themselves as if awakening from a stupor and next day they bathe and wash off the crust of white chalk with which their bodies had been coated. It is highly significant that all these tribes in Guinea apply the same word to the bull-roarer and to the monster who are supposed to swallow the novices at circumcision and whose fearful roar is represented by the hum of the harmless wooden instruments. Further, it deserves to be noted that in three languages out of the four the same word which is applied to the bull-roarer and to the monster means also a ghost or spirit of the dead. While in the fourth language the Kai, it signifies grandfather. From this it seems to follow that the being who swallows and disgorges the novices at initiation is believed to be a powerful ghost or ancestral spirit and that the bull-roarer which bears his name is his material representative. That would explain the jealous secrecy with which the sacred implement is kept from the sight of women. While they are not in use the bull-roars are stowed away in the men's clubhouses which no woman may enter. Indeed, no woman or uninitiated person may set eyes on a bull-roarer under pain of death. Similarly, among the Tugheri or Kaya-Kaya, a large Papuan tribe on the south coast of Dutch New Guinea, the name of the bull-roarer which they call Sossom, is given to a local giant who is supposed to appear every year with the southeast monsoon. When he comes, a festival is held in his honor and bull-roars are swung. Boys are presented to the giant and he kills them, but considerably brings them to life again. In certain districts of Viti-Levu, the largest of the Fijian islands, the drama of death and resurrection used to be acted before the eyes of young men at initiation. In a sacred enclosure, they were shown a row of dead or seemingly dead men lying on the ground, their bodies cut open and covered with blood, their entrails protruding, but at a yell from the high priest the counterfeit dead men started to their feet and ran down to the river to cleanse themselves from the blood and guts of pigs with which they were beslobbered. When they came, they marched back to the sacred enclosure as if come to life, clean, fresh and garlanded, swaying their bodies in time to the music of a solemn hymn, and took their places in front of the novices. Such was the drama of death and resurrection. The people of Rook, an island between New Guinea and New Britain, hold festivals at which one or two disguised men were covered with wooden masks, go dancing through the village, followed by all the other men. They demand that the circumcised boys who have not yet been swallowed by Marsaba, or the devil, shall be given up to them. The boys, trembling and shrieking, are delivered to them, and must creep between the legs of the disguised men. Then the procession moves and has eaten up the boys, and will not discourage them till he receives a present of pigs, taro, and so forth. So all the villagers, according to their means, contribute provisions, which are then consumed in the name of Marsaba. In the west of Serum, boys at Puberty are admitted to the Kaqian Association. Modern writers have commonly regarded this association as primarily a institution to resist foreign domination. In reality, its objects are purely religious and social, though it is possible that the priests may have occasionally used their powerful influence for political ends. The society is in fact merely one of those widely diffused primitive institutions, of which a chief object is the initiation of young men. In recent years, the true community has been duly recognized by the distinguished Dutch ethnologist J.G.F. Riedel. The Kaqian House is an oblong wooden shed situated under the darkest trees in the depth of the forest and is built to admit so little light that it is impossible to see what goes on in it. Every village has such a house. Fither the boys who are to be initiated are conducted blindfolded, followed by their parents and relations. Each boy is led by the hand of two men who act as his sponsors or guardians looking after them during the period of initiation. When all are assembled before the shed, the high priest calls aloud upon the devils. Immediately, a hideous uproar is heard to proceed from the shed. It is made by men with bamboo trumpets who have been secretly introduced to the building by a back door, but the women and children think it is made by the devils and are much terrified. Then the priests enter the shed followed by the boys one at a time. As soon as each boy has disappeared within the precincts, a dull chopping sound is heard, a fearful cry rings out, and a sword or spear dripping with blood is thrust through the roof of the shed. This is a token that the boy's head has been cut off and that the devil has carried him away to the other world there to regenerate and transform him. So at the sight of the bloody sword the mothers weep and wail crying that the devil has murdered their children. In some places it would seem the boys are pushed through an opening made in the shape of a crocodile's jaws or a cassowari's beak, and it is said that the devil has swallowed them. The boys remain in the shed for five or nine days. Sitting in the dark they hear the blast of the bamboo trumpets and from time to time the sound of musket shots and the clash of swords. Every day they bathe and their faces and bodies are smeared with a yellow dye to give them the appearance of having been swallowed by the devil. During his stay in the shed each boy has one or two crosses tattooed with thorns on his breast or arm. When they are not sleeping the lads must sit in a crouching posture without moving a muscle. As they sit in a row cross legged with their hands stretched out the chief takes his trumpet and placing the mouth of it on the hands of each lad speaks through it in strange tones imitating the voice of the spirits. He warns the lads under pain of death to observe the rules of the cacian society and never to reveal what has passed in the cacian house. The novices are also told by the priests to behave well to their blood relations and are taught the traditions and secrets of the tribe. Meantime the mothers and sisters of the lads have gone home to weep and mourn. But in a day or two the men who acted as guardians or sponsors to the novices return to the village with the glad tidings that the devil at the intercession of the priests has restored the lads to life. The men who bring this news come in a fainting state and dobbled with mud like messengers freshly arrived from the netherworld. Before leaving the cacian house each lad receives from the priest a stick adorned at both ends with a cox cassowary's feathers. The sticks are supposed to have been given to the lads by the devil at the time when he restored them to life and they serve as a token that the youths have been in the spirit land. When they return to their homes they totter in their walk and enter the house backward as if they had forgotten how to walk properly or they enter the house by the back door. If a plate of food is given to them outside down they remain dumb indicating their wants by signs only. All this is to show that they are still under the influence of the devil or the spirits. Their sponsors have to teach them all the common acts of life as if they were newborn children. Further upon leaving the cacian house the boys are strictly forbidden to eat of certain fruits until the next celebration of the rites has taken place and for twenty or thirty days their hair may not be combed by their mothers or sisters. At the end of that time the high priest takes them to a lonely place in the forest and cuts off a lock of hair from the crown of each of their heads. After these initiatory rites the lads are deemed men and may marry it would be a scandal if they married before. In the region of the lower Congo the simulation of death and resurrection is, or rather used to be practiced by the members of a guild or secret society called Dembo. Quote, in the practice of Dembo the initiating doctors gets someone to fall down in a pretended fit and in that state he is carried away to an enclosed place outside the town. This is called dying Dembo. Others follow suit, generally boys and girls but often young men and women. They are supposed to have died but the parents and friends supply food and after a period varying according to custom from three months to three years it is arranged that the doctor shall bring them to life again. When the doctor's fee has been paid the money, or goods saved for a feast the Dembo people are brought to life. At first they pretend to know no one and nothing they do not even know how to masticate food and friends have to perform that office for them. They want everything nice that anyone uninitiated may have and beat them if it is not granted or even strangle and kill people. They do not get into trouble for this because it is thought that they do not know better. Sometimes they carry on the pretense of talking gibberish and behaving as if they had returned to the spirit world. After this they are known by another name peculiar to those who have died Dembo. We hear of the custom far along on the upper river as well as in the cataract region. Among some of the Indian tribes of North America there exist certain religious associations which are only open to candidates who have gone through a pretense of being killed and brought to life again. In 1766 or 1767 Captain Jonathan Carver witnessed the admission of a candidate to an association called the Friendly Society of the Spirit among the Nauda Wessies, a Suwan or Dakotan tribe in the region of the Great Lakes. The candidate knelt before the chief who told him that he himself was now agitated by the same spirit which he should in a few moments indicate to him. That it would strike him dead but that he would instantly be restored again to life. To this he added that the communication however terrifying was a necessary introduction to the advantages enjoyed by the community into which he was on the point of being admitted. As he spoke this he appeared to be greatly agitated till at last his emotions became so violent that his countenance was distorted and his whole frame convulsed. At this juncture he threw something that appeared both in shape and color like a small bean at the young man which seemed to enter his mouth and he instantly fell as motionless as if he had been shot close quote. For a time the man lay like dead but under a shower of blows he showed signs of consciousness and finally discharging from his mouth the bean or whatever it was that the chief had thrown at him he came to life. In other tribes for example the Ojibwe's Winnebago's and Dakota's or Sue the instrument by which the candidate is apparently slain is the medicine bag. The bag is made of the skin of an animal such as an otter, wild cat serpent, bear, raccoon, wolf, owl, weasel of which it roughly preserves the shape. Each member of the society has one of these bags in which he keeps the odds and ends that make up his medicine or charms. Quote, they believe that from the miscellaneous contents in the belly of the skin bag or animal there issues a spirit or breath which has the power not only to knock down and kill a man but also to set him up and restore him to life. Close quote. The mode of killing a man with one of these medicine bags is to thrust it at him, he falls like dead, but a second thrust of the bag restores him to life. A ceremony witnessed by the castaway John R. Jewett during his captivity among the Indians of Newtka Sound doubtless belongs to this class of customs. The Indian king or chief quote, discharged a pistol close to his son's ear who immediately fell down as if killed on which all the women of the house set up a most lamentable cry tearing handfuls of hair from their heads and exclaiming that the prince was dead. At the same time a great number of the inhabitants rushed into the house armed with their daggers, muskets etc., inquiring the cause of their outcry. These were immediately followed by two others dressed in wolfskins with masks over their face representing the head of that animal. The latter came in on their hands and feet in a manner of a beast and taking up the prince carried him off upon their backs retiring in the same manner they entered. Close quote. In another place Jewett mentions that the young prince, a lad of about 11 years of age wore a mask in imitation of a wolf's head. Now as the Indians of this part of America are divided into totem clans of which the wolf clan is one of the principal and as the members of each clan are in the habit of wearing some portion of the totem animal about their person, it is probable that the prince belonged to the wolf clan and that the ceremony described by Jewett represented the killing of the lad in order that he might be born anew as a wolf much in the same way that the Basquehunter supposed himself to have been killed and to have come to life again as a bear. This conjectural explanation of the ceremony has, since it was first put forward, been to some extent confirmed by the researches of Dr. Franz Boas among these Indians though it would seem that the community to which the chief's son thus obtained admission was not so much a totem clan as a secret society called Tlokkoala whose members imitated wolves. Every new member of the society must be initiated by the wolves. At night a pack of wolves, personated by Indians dressed in wolf skins and wearing wolf masks make their appearance, seize the novice and carry him into the woods. When the wolves are heard outside the village coming to fetch away the novice all the members of the society blacken their faces and sing among all the tribes is great excitement because I am Tlokkoala. Next day the wolves bring back the novice dead and the members of the society have to revive him. The wolves are supposed to have put a magic stone into his body which must be removed before he can come to life. Till this is done the pretended corpse is left lying outside the house. Two wizards go and remove which appears to be quartz and then the novice is resuscitated. Among the niska Indians of British Columbia who are divided into four principal clans with the raven, the wolf, the eagle and the bear for their respective totems the novice at initiation is always brought back by an artificial totem animal. Thus when a man was about to be initiated into a secret society called Olala his friends drew their knives and pretended to kill him. In reality they let him slip away while they cut off the head of a dummy which had been adroitly substituted for him. Then they laid the decapitated dummy down and covered it over and the women began to mourn and wail. His relations gave a funeral banquet and solemnly burnt the effigy. In short they held a regular funeral. Here the novice remained absent and was seen by none but members of the secret society. But at the end of that time he came back alive, carried by an artificial animal which represented his totem. In these ceremonies the essence of the rite appears to be the killing of the novice in his character of a man and his restoration to life in the form of the animal which is thence forward to be if not his guardian spirit at least linked to him in a peculiarly intimate relation. It is to be remembered that the Indians of Guatemala whose life was bound up with an animal were supposed to have the power of appearing in the shape of the particular creature with which they were thus sympathetically united. Hence it seems not unreasonable to conjecture that in like manner the Indians of British Columbia may imagine that their life depends on the life of someone of that species of creature to which they assimilate themselves by their costume. At least if that is not an article of belief with the Columbian Indians of the present day it may very well have been so with their ancestors in the past and thus may have helped to mold the rites and ceremonies both of the totem clans and of the secret societies. For though these two sorts of communities differ in respect of the mode in which membership of them is obtained, a man being born into his totem clan but admitted into a secret society later in life, we can hardly doubt that they are near akin and have their roots in the same mode of thought. That thought, if I am right, is the possibility of establishing a sympathetic relation with an animal, a spirit, or other mighty being with whom a man deposits for keeping his soul or some part of it and from whom he receives in return a gift of magical powers. Thus on the theory here suggested wherever totemism is found and wherever a pretense is made of killing and bringing to life again the novice at initiation there may exist or have existed not only a belief in the possibility of permanently depositing the soul of an external object, animal, plant, or what not but an actual intention of so doing. If the question is put why do men desire to deposit their life outside their bodies? The answer can only be that like the giant in the fairy tale they think it's safer to do so than to carry it about with them just as people deposit their money with a banker rather than carry it on their persons. We have seen that at critical periods the life or soul is sometimes temporarily stowed away in a safe place till the danger is passed. But institutions like totemism are not resorted to merely on special occasions of danger they are systems into which everyone or at least every male is obliged to be initiated at a certain period of life. Now the period of life at which initiation takes place is regularly puberty and this fact suggests that the special danger which totemism and systems like it are intended to obviate is supposed not to arise till sexual maturity has been attained. In fact, that the danger apprehended is believed to attend the relation of the sexes to each other. It would be easy to prove by a long array of facts that the sexual relation is associated in the primitive mind with many serious perils. But the exact nature of the danger apprehended is still obscure. We may hope that a more exact acquaintance with savage modes of thought will in time disclose the central mystery of primitive society and will thereby furnish the clue not only to totemism but to the origin of the marriage system. End of chapter 67 Part 2