TOTEMISM AND EXOGAMY

But what was the original unit, the totem group, or other division outside of which alone could marriages be arranged? And why was the totem name the limit? Returning to Mr. Donald McLennan's account of the opinions which his brother did not live to set forth, Totemism arose 'in a state of man in which no idea of incest existed.' On this theory, I presume, there would be totem groups before exogamy arose; before it was reckoned 'incest' to many within the totem name. This, as we shall see, appears to be sometimes the opinion of the best Australian authorities, Messrs. Fison and Howitt, and Messrs. Spencer and Gillen. It is also the theory of Arunta tradition. The totem belief, as it now exists, imposes many tabus: you may not (as a rule) kill, eat, or use the plant or animal which is your totem; still less perhaps, in the long run, may you 'use,' sexually, a woman of your totem. If this, or a kindred totem tabu, is the origin of exogamy, then to exogamy (as a law, though not necessarily as a tendency) the totem is prior in time. But I have no reason to suppose that Mr. McLennan ever regarded the totem tabu as the origin of exogamy. In his published works he offers another theory, not commonly accepted.

But the important thing to note is that exogamy may conceivably (contrary to Mr. McLennan's opinion, but in accordance with that of Mr. Atkinson) have existed, or rather tended to exist, before totems arose; much more, then, previous to the evolution of totem names, of totem tabu, and of the idea of incest, as a sin, or mystic misdeed, and as an offence to the totem – a religious offence to God, or to ancestral spirits. Persons may have been forbidden to marry within their local group, their 'fire circle' before that group had a totem, or a totem name, and they may have been forbidden for reasons purely secular, to which the totem later lent a sanction, and a definite limit. Thus Mr. Tylor, our most sagacious guide in all such problems, writes 'Exogamy can and does exist without Totemism, and for all we know was originally independent of it.'³⁴

It is part of my argument that exogamous tendencies, at least – that is, a habit of seeking female mates outside of the fire-circle – may very well have prevailed before any human group had even a totemic name. But exogamous tendencies are not, of course, the same thing as exogamy strictly defined, and sanctioned by religious or superstitious fear, and by secular penalties inflicted by the tribe. Against the notion that exogamy may have been prior to Totemism, Mr. Robertson Smith argued that very early man would not be restrained from marriages by such an abstract idea as that of kindred – 'not to marry your near kin' – while the idea of kindred was still fluid, and not yet crystallised around the totem name.³⁵ But, without thinking of kindred by blood, perhaps without recognising consanguinity (though it must have been recognised very soon), early man may have decided that 'thou shalt not marry within this local group or crowd, of which I am head.' Nothing abstract in that! There was no tribal law – there were as yet (I suppose) no tribes – only the will of the head of each small set of people practically enforced exogamy.

We can have no certainty on this point, for we know of no pre-totemic race, no people who certainly have not yet entered into the totemic stage. Any such people, probably, in the remote past, had no idea of incest as a sin, or of exogamy as a law sanctioned by a tabu. But they may have, at least, had a strong tendency to marry outside of the circle of the hearth, the wandering hearth of homeless nomads ranging after food.

The reader of Mr. Atkinson's treatise will find that this kind of exogamy – marriage outside the local group – would, on his theory, be the rule, even when no idea of blood kindred, or of incest as a sin, need have arisen; and no totem, or anything else, had yet been named. The cause of the prohibition would, in Mr. Atkinson's opinion, be the sexual jealousy of the hypothetical patriarchal anthropoid male animal; and, later, the sexual jealousy of his adult male offspring, and of the females. Still later the group, already in practice exogamous, would accept the totem name, marking off the group from others, and the totem name, snipe, wolf, or what not, would become, for the time, the exogamous limit. No man and woman of the same totem name could intermarry. Still later, a myth of kinship with the totem would arise, and would add the religious sanction of a tabu.

A prohibition may perhaps have arisen very early, even if Mr. Atkinson's hypothesis (that the rule of marriage outside the group arose in a state of brutality) be rejected. 'The origin of bars to marry is, in fact, complex,' writes Mr. Crawley. A dislike of marriage with a group-mate, familiar, through contiguity, from infancy, may have been developed among early men;³⁶ and may have been reinforced by the probably later superstitions which create 'sexual tabu,' and mutual avoidance, among many existing peoples. Men and women are, by savages, conceived to be mysteriously perilous to each other, especially when they live in close contiguity. Mr. Crawley also allows for Mr. Atkinson's main factor, jealousy, 'proprietary feeling, which is one crude means by which the family has been regulated and maintained.'³⁷ If these things were so (whether we go back to Mr. Atkinson's semi-brutal ancestors, or not), then, contrary to Mr. Donald McLennan's opinion, and to general opinion, it would not 'appear to be possible to demonstrate that Totemism preceded exogamy,' or at least preceded the exogamous tendency. For, in the first place, exogamy might conceivably tend to arise before the explicit idea of kinship – whether male or female – arose. Mr. Atkinson's 'primal law' would be unuttered in speech (speech, by his theory, there was none), but would amount to this: 'I, the patriarchal bull of this herd, will do my best to kill you, the adult young bulls, if you make any approaches to any of the cows in this crowd.' There is no notion of 'incest,' but there is jealousy producing the germ exogamy. The young bulls must find mates outside of the local herd – or do without. This rule persisted, on Mr. Atkinson's theory, till the hypothetical anthropoid became a man, and named his group (or had it named for him, as I later suggest) by a totem name.

But real human and speaking beings might enforce marriage outside of the group, though they did not perhaps think explicitly of kindred (or, at least, did not think the idea fully out), still less of 'incest,' as sin. Mr. McLennan's theory, as given in his works, was partly identical with that of Mr. Atkinson. 'The earliest human groups can have had no idea of kinship' – they must, therefore, have been rather low savages. 'But,' he said, 'they were held together by a feeling of kinship,' not yet risen into explicit consciousness. Cat and kitten have, probably, feeling of kinship, and that feeling is very strong, while it lasts, in the maternal cat, while between semi-human mothers and children, arriving so very slowly at maturity, mother-kin must have been consciously realised very early. Mr. McLennan then showed the stages by which the savage would gradually, by reflection, reach explicit consciousness of female kinship, of mother-relationship, sister and brother relationship, and all the degrees of female kin.

But Mr. Fison and others have argued powerfully against this theory.³⁸ Moreover, we find male relationships, as we saw – 'descent counted in the male line' – among the Arunta of Central Australia, whom Mr. J. G. Frazer regarded, in 1899, as actually 'primitive;' while the neighbours of the Arunta, the Urabunna, reckon through the female line.³⁹ Mr. Crawley, for various reasons, says, 'the famous Matriarchal theory' (the prepotency and dominion of women) 'was as exaggerated in its early forms as was the Patriarchal… It is a method of tracing genealogy, more convenient in polygamous societies and more natural in primitive times when the close connection of mother and child during the early days of infancy emphasises the relation.'⁴⁰ Dr. Westermarck argues to a similar effect.⁴¹ His motive is to discredit the theory of promiscuity, and consequent uncertainty of fatherhood, as the cause of reckoning on the spindle side. But the Arunta, who reckon on the sword side, actually do not even know that children are the result of sexual intercourse, according to Messrs. Spencer and Gillen. How they can have any idea of blood-kinship at all is, therefore, the mystery. It may perhaps be argued that they have none. But these ignorant Arunta reckon descent through the male line – while the Royal Picts, in early Scotland, infinitely more civilised, reckoned by the female line.

For myself, I still incline to the opinion⁴² that the reckoning of descent through the woman is the more archaic method, and the method that, certainly, tends to dwindle and disappear, as at last it did among the Picts. This applies to human society, not to that of Mr. Atkinson's hypothesis, in which the question is not of kin, but of property. 'Every female in my crowd is my sole property,' says – or feels – Mr. Atkinson's patriarchal anthropoid, and the patriarch gives expression to his sentiment with teeth and claws, if he has not yet learned to double up his fist, with a stone in it. 'These were early days.'

THEORIES OF EXOGAMY. MR. MCLENNAN'S THEORY

In any case, Mr. McLennan's hypothetical first groups, like Mr. Atkinson's, were very low indeed. They developed exogamy, not (as in Mr. Atkinson's theory) through sexual jealousy on the part of the sires, but, first, through regular female infanticide. This practice, being reasonable, could not prevail among Mr. Atkinson's anthropoids.⁴³ Girl babies being mostly killed out, women became scarce. Neighbouring groups being hostile, brides could only be procured by hostile capture. Each group thus stole all its brides and became exogamous, and marriage inside the group became a sin, by dint of 'a prejudice strong as a principle of religion.'

This theory of Mr. McLennan's is, I think, quite untenable. The prevalence of female infanticide, at the supposed very early stage of society, is not demonstrated, and did not seem probable to Mr. Darwin. Even if it existed, it could not create a prejudice against marrying the few women left within the group. Mr. McLennan, unhappily, was prevented by bad health, and death, from working out his hypothesis completely. His most recent statement involves the theory that the method of the Nairs of Malabar, living in polyandrous households (many men to each woman) was the earliest form of 'marriage.' But people who, like the Nairs, dwell in large households, are far indeed from being 'primitive.' 'A want of balance between the sexes' led, Mr. McLennan held, to 'a practice of capturing women for wives,' and was followed by 'the rise of the law of exogamy.' The first prohibition would be against capturing women of the kindred (marked by the totem), for such capture, if resisted, might involve the shedding of kindred blood. Women being scarce, through female infanticide, kindred groups would not give up or sell their women to each other (though to the males of the groups, such women could not be wives), nor could women be raided from kindred groups, as we saw. So they would be stolen from alien groups, 'and so marriages with kindred women would tend to go into desuetude.' The introduction of captured alien wives would change the nature of matrimonial relations. Under the Nair system 'a woman would live in the house of her mother, and under the special guardianship and protection of her brothers and her mother's brothers. She would be in a position of almost absolute independence of her husbands…'

But really pristine man and woman can have had no houses, no matriarchal rule of women. The Nairs, not being primitive, have houses, and their women have authority: pristine man was not in their condition. However, captured alien wives would, Mr. McLennan argues, be property, be slaves; and men would find this arrangement (now obsolete) so charming that polyandry and the reign of woman would go out. The only real legal marriage would be wedlock with an alien, a captive, a slave woman. Marriage with a woman of the same stock would be a crime and a sin. It would be incest.⁴⁴ Really it would be, at worst, concubinage.

This theory seems untenable at every point, community of wives, female infanticide, household life, supremacy of women in the household, living with a non-captive wife reckoning as incest, and, in short, all along the line. Even if the prejudice against marrying native women did exist, it could not be developed into the idea of sin – granting that the idea of sin already existed. To be sinful, endogamy within the group must have offended some superstitious belief, perhaps the belief in the totem, with its tabu.⁴⁵

MR. CRAWLEY'S THEORY

To disengage from his learned book, The Mystic Rose (1902), Mr. Crawley's theory of the origin of exogamy is no easy task. He strongly insists on the 'religious' element in all early human thought, and as in 'religion' he includes the vague fears, misgivings, and ideas of 'luck,' which haunt even the least religious of modern men, we may say that 'religion,' in this sense, mingles with the thought of all ages. The present writer, like Dr. Johnson, is an example of the 'religious' character, and of Mr. Crawley's remark that 'human nature remains potentially primitive.' To the 'religious' man or woman (using 'religious' in this sense) the universe is indeed a thing of delicate poise, and may 'break, and bring down death,' if we walk under a ladder, or spill the salt, or enter a doorway with the wrong foot foremost, or fail to salute a magpie, or the new moon. The superstitious anthropologist, of course, knows that all these apprehensions of his are utterly absurd, but the savage is careful and troubled about them. The Philistine, on the other hand, is proud of his conquest of these airy terrors: he 'cannot imagine what people mean by such nonsense,' and, exactly so far as he is sincere, he cannot comprehend early mankind.

Now, as to exogamy, our difficulty is to understand why breach of the rule against certain marriages is, everywhere, so deadly a sin: so black an offence against 'religion.' Mr. Crawley's explanation is not, perhaps, easily to be disengaged from the mass of his work, but it begins in his appreciation of the δεισιδαιμονία of early men, their ever-present sense of 'religious' terrors. 'Thus all persons are potentially dangerous to others, as well as potentially in danger…'⁴⁶ This sense of peril arises 'in virtue simply of the distinction between a man and his fellows.' Much more, then, are women dangerous to men, and men to women, the sexes being so distinct from each other. We know that the most extraordinary precautions are taken to avoid contact with women in certain circumstances, and a well-known story of Sir John Mandeville's is only one case of the fact that the bridegrooms of some races, from a superstitious terror, insist on being made cocus en herbe. Messrs. Spencer and Gillen give the instance of 'the marriage ceremony' (an odious brutality) among the Arunta of Central Australia.⁴⁷ It is perhaps intended to deliver the bridegroom from a peril imagined by superstition (as in Mandeville's tale);⁴⁸ and, without it, the Australian would resemble the man derided in the old Scottish song:

The Bridegroom grat when the sun gaed doon.