HKB
form is almost lacking, it is not because the second has disappeared before the first, but rather, because the conditions necessary for its existence have not yet been fully realized.
But a fact which is still more conclusive is that individual totemism, far from having given birth to the totemism of the clan, presupposes this latter. It is within the frame of collective totemism that it is born and lives: it is an integral part of it. In fact, in those very societies where it is preponderating, the novices do not have the right of taking any animal as their individual totem; to each clan a certain definite number of species are assigned, outside of which it may not choose. In return, those belonging to it thus are its exclusive property; members of other clans may not usurp them.[588] They are thought to have relations of close dependence upon the one serving as totem to the clan as a whole. There are even cases where it is quite possible to observe these relations: the individual aspect represents a part or a particular aspect of the collective totem.[589] Among the Wotjobaluk, each member of the clan considers the personal totems of his companions as being his own after a fashion;[590] so they are probably sub-totems. Now the sub-totem supposes the totem, as the species supposes the class. Thus the first form of individual religion met with in history appears, not as the active principle of all public religion, but, on the contrary, as a simple aspect of this latter. The cult which the individual organizes for himself in his own inner conscience, far from being the germ of the collective cult, is only this latter adapted to the personal needs of the individual.
III
In a more recent study,[591] which the works of Spencer and Gillen suggested to him, Frazer has attempted to substitute a new explanation of totemism for the one he first proposed, and which we have just been discussing. It rests on the postulate that the totemism of the Arunta is the most primitive which we know; Frazer even goes so far as to say that it scarcely differs from the really and absolutely original type.[592]
The singular thing about it is that the totems are attached neither to persons nor to determined groups of persons, but to localities. In fact, each totem has its centre at some definite spot. It is there that the souls of the first ancestors, who founded the totemic group at the beginning of time, are believed to have their preferred residence. It is there that the sanctuary is located where the churinga are kept; there the cult is celebrated. It is also this geographical distribution of totems which determines the manner in which the clans are recruited. The child has neither the totem of his father nor that of his mother, but the one whose centre is at the spot where the mother believes that she felt the first symptoms of approaching maternity. For it is said that the Arunta is ignorant of the exact relation existing between generation and the sexual act;[593] he thinks that every conception is due to a sort of mystic fecundation. According to him, it is due to the entrance of the soul of an ancestor into the body of a woman and its becoming the principle of a new life there. So at the moment when a woman feels the first tremblings of the child, she imagines that one of the souls whose principal residence is at the place where she happens to be, has just entered into her. As the child who is presently born is merely the reincarnation of this ancestor, he necessarily has the same totem; thus his totem is determined by the locality where he is believed to have been mysteriously conceived.
Now, it is this local totemism which represents the original form of totemism; at most, it is separated from this by a very short step. This is how Frazer explains its genesis.