Chapter 6

The contrasted rôles of the two, 431.

TOTEMISM. Social protective clan customs, 422; Control of marriage by exogamic organization, 423-428; Theories of the origin of exogamy (scarcity of women, primitive promiscuity, absence of sexual attraction between persons brought up together, patriarch's jealousy, horror of incest, migration of young men) and criticism of them, 429-435; Diffusion and function of exogamy, 436-440; Definition of totemism, 441; Customs and beliefs associated with it, 442: exogamy, 443; names and badges, 444-448; descent from the totem, 449-451; refusal to kill or eat it, 452-459; magical ceremonies for increasing supply of food, 460, 461; Stricter definition of totemism, 462-465; Geographical distribution of totemic usages, 466-513; Australia, 468-473; Torres Straits Islands, 474, 475; British New Guinea, 476; Melanesia, 477-483; Micronesia and Polynesia, 484, 485; Indonesia, 486; India, 487; North America, 488-506; Africa, 507-513; Supposed traces in civilized peoples, 514-519; The permanent element in totemism, 520, 521; Conditions favorable and unfavorable to totemistic organization, 522; economic, 523-528; individualistic institutions (secret societies, guardian spirits), 529-537; political, 538; religious, 539, 540; The lines of progress to which totemism succumbs, 541.

THEORIES OF THE ORIGIN OF TOTEMISM, 542-559:

INDIVIDUALISTIC THEORIES. Confusion between names and things, 544; Animal or plant held to be the incarnation of a dead man, 545; Body of an animal as magical apparatus, 546; Animals as places of deposit of souls, 547; An object that influences a mother at conception, of which the child may not eat, 548; Animals and plants as incarnations of the souls of the dead, 549; Criticism, 550-552.

THEORIES BASED ON CLAN ACTION. A clan chooses an animal or plant as friend, 553, 554; The totem a clan badge, 555-557; Coöperation of groups to supply particular foods, 558; The totem a god incarnate in every member of a clan, 559; Summing-up on origin of totemism, 560-562; Social function of totemism, 563; Whether it produced the domestication of animals and plants, 564-569; Its relation to religion, 570-580; The totem as helper, 570-575; Whether a totem is ever worshiped, 576; or ever becomes a god, 577-580.

TABOO. Its relation to ethics, 581-584; It has to do with dangerous objects and acts, 585, 586; Classes of taboo things, 587: those connected with the conception of life (parents and children), 588, 589; with death, 590, 591; with women and the relation between the sexes, 592-594; with great personages, 595-597; with industrial pursuits, 598-600; with other important social events (expulsion of spirits, sacred seasons, war, etc.), 601-604; with the moon: fear of celestial phenomena, 605; observation of lunations, 606; new moon and full moon, 607; Whether the Hebrew sabbath was originally a full-moon day, 608, 609; The seven-day week, 610; Prohibitions connected with lucky and unlucky days, 611-613; Punishment of violation of taboo, 614, 615; Removal of taboos, 616, 617; Taboo and magic, 618, 619; Modification of taboo by civil law, 620; Despotism of taboo, 621; Duration of taboo periods, 622; Diffusion of taboo customs, 623, 624; Traces in ancient civilized communities, 625; Indications of former general prevalence, 626, 627; Causes of disappearance, 628, 629; Rôle of taboo in the history of religion, 630-634.