Frazer, " The Beginnings of Religion and Totemism among the Australian Aborigines," Fortnightly Review, July 1905; N.
Robertson Smith, on the other hand, a new era was reached, in which the recently recognized existence of Totemism was made the basis of an attempt to give a 1 Scipione de Ricci, bishop of Pistoia from 1780 to 1791, on the ex-Jesuits requesting him to consecrate a bell dedicated to this object, issued a pastoral letter (3rd June 1784) in which he pointed out that the spirit of true religion was "far removed from fetichism," and warned his flock against "cardiolatry."
With the decline of totemism arose the need for human sacrifice - the only means of re-establishing the broken tie of kinship when the animal species was no longer akin to man.
239), between the whole of the kinship group, whether adult or not; and, moreover, nowhere are rites found which are intended to strengthen the union between a man and his totem by means of the blood bond, unless we include the aberrant totemism of the Arunta (Spencer and Gillen, Native Tribes of Central Australia, 167), who eat their totems in order to gain magical powers of increasing the stock of the totem animal.
It has been held that animal sacrifice is the primitive form and that the decay of totemism or lack of domestic animals has brought about the substitution of a human victim; but it has also been urged that in many cases animal victims are treated like human beings and must consequently have replaced them, that human beings are smeared with the blood of sacrifice, and must therefore have themselves been sacrificed before a milder regime allowed an animal to replace them.
How far totemism, or belief in deified animal ancestors, existed in prehistoric Israel, as evidenced by the tribal names Simeon (hyena, wolf), Caleb (dog), IIamor (ass), Rahel (ewe) and Leah (wild cow), as well as by the laws respecting clean and unclean animals, is too intricate and speculative a problem to be discussed here.
In fact, while Robertson Smith (in Kinship and Marriage in Early Arabia, as well as his Religion of the Semites, followed by Stade and Benzinger) strongly advocated the view that clear traces of totemism can be found in early Israel, later writers, such as Marti, Gesch.
Cook, " Israel and Totemism," in J.Q.R.
In 1866 he wrote in the Fortnightly Review (April and May) an essay on "Kinship in Ancient Greece," in which he proposed to test by early Greek facts the theory of the history of kinship set forth in Primitive Marriage; and three years later appeared a series of essays on "Totemism" in the same periodical for 1869-1870 (the germ of which had been contained in the paper just named), which mark the second great step in his systematic study of early society.
We are not concerned with the question whether the earliest forms of recorded religious consciousness such as animism, or totemism, or fetishism, were themselves degradations of a primitive revelation or not.
The earliest of these works was Custom and Myth (1884); in Myth, Literature and Religion (2 vols., 1887, French trans., 1896) he explained the irrational elements of mythology as survivals from earlier savagery; in The Making of Religion (an idealization of savage animism) he maintained the existence of high spiritual ideas among savage races, and instituted comparisons between savage practices and the occult phenomena among civilized races; he dealt with the origins of totemism in Social Origins, printed (1903) together with J.
Totemism, astral religion, jurisprudence).
Conception), and Totemism and Exogamy (1910; Index, s.vv.
370 seq.; Totemism and Exog.
3 Dr Jevons finds the primitive form in totemism (Introd.
Primitive religions are like so many similar beads on a string; and the concern of the student of comparative religion is at this stage mainly with the nature of the string, to wit, the common conditions of soul and society that make, say, totemism, or taboo, very much the same thing all the savage world over, when we seek to penetrate to its essence.
But the chief evidence for the savage theory of man's close kinship with the lower animals is found in the institution called totemism - the belief that certain stocks of men in the various tribes are descended by blood descent from, or are developed out of, or otherwise connected with, certain objects animate or inanimate, but especially with beasts.
So far the identity of custom with savage totemism is absolute.
Of all the explanations, then, of Egyptian animal-worship, that which regards the practice as a survival of totemism and of savagery seems the most satisfactory.
Beasts also appeared in the royal genealogies, as if the early Egyptians had filled up the measure of totemism by regarding themselves as actually descended from animals.