[899] Lord Avebury (Sir John Lubbock), _Prehistoric Times_, 2d ed., p. 598, and 6th ed., p. 610; id., _Origin of Civilisation_ (1902), p. 275 ff.; and his _Marriage, Totemism, and Religion_.
[900] Herbert Spencer, _Fortnightly Review_, 1870, and _Principles of Sociology_ i, -- 171.
[901] This view is provisionally indorsed by E. B. Tylor, in _Journal of the Anthropological Inst.i.tute_, xxviii.
[902] One such case is mentioned in Codrington"s _Melanesians_, p. 33.
[903] Frazer, _Golden Bough_ (1890), ii, 332 ff. This theory has since been abandoned by Frazer (_Totemism and Exogamy_, iv, 54 f.).
[904] Frazer, _Fortnightly Review_, July and September, 1905, pp. 154-172 (reprinted in _Totemism and Exogamy_, i); _Totemism and Exogamy_, ii, 89 ff.; iv, 57 ff.
[905] Rivers, "Totemism in Polynesia and Melanesia" (in _Journal of the Royal Anthropological Inst.i.tute_, x.x.xix [1909], 172); Frazer, _Totemism and Exogamy_, iv, 59 ff.
[906] This is the theory adopted by Frazer in his latest work on the subject.
[907] The widespread belief that birth may be independent of the union of the s.e.xes does not, of course, carry with it an explanation of totemism.
[908] Lippert, _Die Religionen der europaischen Culturvolker_, p. 12; G. A. Wilken, "Het Animisme bij de Volken van den Indischen Archipel," in _De Indische Gids_, 1884 (cf. Tylor, in _Journal of the Anthropological Inst.i.tute_, xxviii, 1899); G. M. Theal, _Records of South-eastern Africa_, vii, and _History and Ethnography of South Africa_, i. 90.
[909] F. B. Jevons, _Introduction to the History Of Religion_, 1st ed., p. 101.
[910] F. M. Muller, _Anthropological Religion_, p. 121 ff.; Pikler and Somlo, _Ursprung des Totemismu_, p. 7 ff.; A. K.
Keane, _Ethnology_, p. 10; cf. G. M. Theal, _History and Ethnography Of South Africa_, i, 17.
[911] A. C. Haddon, in _Report of the British a.s.sociation for the Advancement of Science_, 1902.
[912] A. Lang, _The Secret of the Totem_, chap. vi.
[913] Lists are given in Frazer"s _Totemism and Exogamy_.
[914] Lang, _The Secret of the Totem_, loc. cit.; Theal, _History and Ethnography of South Africa_, i, 92.
[915] Cf. A. W. Howitt, _Native Tribes of South-East Australia_, p. 154.
[916] Frazer, in _Fortnightly Review_, 1899 (this theory was afterwards abandoned by him); B. Spencer, in _Journal of the Anthropological Inst.i.tute_, xxviii (1899).
[917] Cf. Durkheim, in _Annee sociologique_, v.
[918] Durkheim, in _Annee sociologique_, v.
[919] See below, -- 577.
[920] Frazer, in his _Totemism_ (this view is now given up by him); F. B. Jevons, _Introduction to the History of Religion_, Index; S. Reinach, _Cultes, mythes et religions_, i, 86 ff.; Hahn, _Die Haustiere_, pp. 28 ff., 42, and his _Demeter und Baubo_, p. 19 ff. (domestication of cattle and use of milk as food connected with moon-cult). Cf. H. Ling Roth, in _Journal of the Anthropological Inst.i.tute_, xvi, 102 ff.
[921] The totem belongs not to a tribe (Jevons, _Introduction to the History of Religion_, p. 114 f.) but to a clan.
[922] Frazer, _Totemism and Exogamy_, iv, 19.
[923] W. E. Roth, quoted in Frazer"s _Totemism and Exogamy_, i, 532.
[924] See above, -- 529 ff.
[925] W. E. Roth, _North Queensland Ethnography_; Spencer and Gillen, _Northern Tribes of Central Australia_, p. 226 ff.
[926] See below, -- 635 ff.; cf. A. Lang, _Myth, Ritual, and Religion_, ii, 197, etc.; S. Relnach, _Orpheus_ (Eng. tr.), p. 81 ff.; Frazer, _Totemism and Exogamy_, iv, 30 ff.
[927] Haddon, in _Anthropological Essays presented to E. B.
Tyler_, 183 ff.
[928] Rivers, in _Man_, viii (1908).
[929] Cf. Frazer, _Totemism and Exogamy_, iv, 31 ff. The Bushman G.o.d Cagn, who has the form of a mantis, and the Hindu monkey-G.o.d Hanuman seem to have no connection with totemism.
[930] Cf. the remarks of Haddon, op. cit.
[931] So Zeus and other Greek G.o.ds.
[932] See below, -- 1041 ff.
[933] See below, -- 635.
[934] The moral perfection of the individual is an ideal that has arisen out of social relations; it is demanded by the deity because the moral standard of a deity is that of his human society.
[935] In international relations this tendency appears in the demand for arbitration.
[936] N. W. Thomas, article "Taboo" in _Encyclopaedia Britannica_, 11th ed.; Codrington, _The Melanesians_; Thomson, _Story of New Zealand_; A. van Gennep, _Tabou et totemisme a Madagascar_; Wallace, _Malay Archipelago_, p.
149 f.; J. G. Frazer, _Early History of the Kingship_; Marett, "Is Taboo a Negative Magic?" (in _Anthropological Essays presented to E. B. Tylor_).
[937] Cf. the Chickasa _hullo_, said to mean "mysterious"
(Speck, in _Journal of American Folklore_, xx, 57).
[938] The danger from such objects is referred to a supernatural presence, whose att.i.tude toward human beings may be doubtful; only, when the phenomenon observed is thought to be nonnatural and is afflictive (as in the case of death, for example), this att.i.tude is judged to be hostile.
[939] Purely economic and other social considerations are sometimes combined with the mana conception.
[940] The physical unity produced by contact may be brought about, according to savage philosophy, in other ways.
[941] Ploss-Bartels, _Das Weib_, i, 591; cf. E. S. Hartland, _Primitive Paternity_; Avesta, _Vendidad_, xv, 8.
[942] Article "Birth" in Hastings, _Encyclopaedia of Religion and Ethics_.
[943] Ploss-Bartels, _Das Weib_, ii, 345 ff.
[944] Lev. xii. In the modern Parsi usage a woman after giving birth is secluded forty days.
[945] On the relation between birth customs and systems of relationship (patrilineal and matrilineal) see the references in Hastings, _Encyclopaedia of Religion and Ethics_, ii, 636.
[946] Numb. xix, 11 ff. For the Mazdean rules see Tiele-Gehrich, _Geschichte der Religion im Altertum_, ii, 340 ff.