HKB
on a wholly new aspect. Its essential element is no longer the act of renouncement which the word sacrifice ordinarily expresses; before all, it is an act of alimentary communion.
Of course there are some reservations to be made in the details of this way of explaining the efficacy of sacrificial banquets. This does not result exclusively from the act of eating together. A man does not sanctify himself merely by sitting down, in some way, at the same table with a god, but especially by eating food at this ritual repast which has a sacred character. It has been shown how a whole series of preliminary operations, lustrations, unctions, prayers, etc., transform the animal to be immolated into a sacred thing, whose sacredness is subsequently transferred to the worshipper who eats it.[1141] But it is true, none the less, that the alimentary communion is one of the essential elements of the sacrifice. Now when we turn to the rite which terminates the ceremonies of the Intichiuma, we find that it, too, consists in an act of this sort. After the totemic animal has been killed, the Alatunja and the old men solemnly eat it. So they communicate with the sacred principle residing in it and they assimilate it. The only difference we find here is that the animal is naturally sacred while it ordinarily acquires this character artificially in the course of the sacrifice.
Moreover, the object of this communion is manifest. Every member of a totemic clan contains a mystic substance within him which is the pre-eminent part of his being, for his soul is made out of it. From it come whatever powers he has and his social position, for it is this which makes him a person. So he has a vital interest in maintaining it intact and in keeping it, as far as is possible, in a state of perpetual youth. Unfortunately all forces, even the most spiritual, are used up in the course of time if nothing comes to return to them the energy they lose through the normal working of things; there is a necessity of the first importance here which, as we shall see, is the real reason for the positive cult. Therefore the men of a totem cannot retain their position unless they periodically revivify the totemic principle which is in them; and as they represent this principle in the form of a vegetable or animal, it is to the corresponding animal or vegetable species that they go to demand the supplementary forces needed to renew this and to rejuvenate it. A man of the Kangaroo clan believes himself and feels himself a kangaroo; it is by this quality that he defines himself; it is this which marks his place in the society. In order to keep it, he takes a little of the flesh of this same animal into his own body from time to time. A small bit is enough, owing to the rule: the part is equal to the whole.[1142]