"Tradition says that about the time the separation took place between the Bahurutshe and the Bakuena, Baboons entered the gardens of the Bahurutshe and ate their pumpkins, before the proper time for commencing to eat the fruits of the new year. The Bahurutshe were unwilling that the pumpkins which the baboons had broken off and nibbled should be wasted, and ate them accordingly. This act is said to have led to the Bahurutshe being called Buchwene, Baboon people – which" (namely, the Baboon) "is their Siboko to this day – and their having the precedence ever afterwards in the matter of taking the first bite of the new year's fruits. If this be the true explanation," adds Mr. Price, "it is evident that what is now used as a term of honour was once a term of reproach. The Bakuena, too, are said to owe their Siboko (the Crocodile) to the fact that their people once ate an ox which had been killed by a crocodile."
Mr. Price, therefore, is strongly inclined to think "that the Siboko of all the tribes was originally a kind of nickname or term of reproach, but," he adds, "there is a good deal of mystery about the whole thing."
On this point Mr. Stow, to whom Mr. Price wrote the letter just cited, remarks in his MS.: "From the foregoing facts it would seem possible that the origin of the Siboko among these tribes arose from some sobriquet that had been given to them, and that, in course of time, as their superstitious and devotional feelings became more developed, these tribal symbols became objects of veneration and superstitious awe, whose favour was to be propitiated or malign influence averted…"26
Here it will be seen that these South African tribes account for their Siboko now by the myth deriving the sacredness of the tribal animal from ancestor-worship, as reported by Mr. Theal, and again by nicknames given to the tribes on account of certain undignified incidents.
This latter theory is very like my own as stated in Social Origins, and to be set forth and reinforced later in this work. But the theory, as held by the Bahurutsche and Bakuena, does not help to confirm mine in the slightest degree. Among these very advanced African tribes, the Siboko or tribal sacred animal, is the animal of the local tribe, not, as in pure totemism, of the scattered exogamous kin. It is probably a lingering remnant of totemism. The totem of the most powerful local group in a tribe having descent through males, appears to have become the Siboko of the whole tribe, while the other totems have died out. It is not probable that a nickname of remembered origin, given in recent times to a tribe of relatively advanced civilisation, should, as the myth asserts, not only have become a name of honour, but should have founded tribal animal-worship.
It was in a low state of culture no longer found on earth, that I conceive the animal names of groups not yet totemic, names of origin no longer remembered, to have arisen and become the germ of totemism.
Myths of the origin of totemism, in short, are of absolutely no historic value. Siboko no longer arise in the manner postulated by these African myths; these myths are not based on experience any more than is the Tsimshian myth of the Bear Totem, to be criticised later in a chapter on American Totemism. We are to be on our guard, then, against looking for the origins of totemism among the myths of peoples of relatively advanced culture, such as the village-dwelling Indians of the north-west coast of America. We must not look for origins among tribes, even if otherwise pristine, who reckon by male descent. We must look on all savage myths of origins merely as savage hypotheses, which, in fact, usually agree with one or other of our scientific modern hypotheses, but yield them no corroboration.
On the common fallacy of regarding the tribe of to-day, with its relative powers, as primitive, we have spoken in Chapter I.
By the nature of the case, as the origin of totemism lies far beyond our powers of historical examination or of experiment, we must have recourse as regards this matter to conjecture.
Here a word might be said as to the method of conjecture about institutions of which the origins are concealed "in the dark backward and abysm of time."
There are conjectures and conjectures! None is capable in every detail of historical demonstration, but one guess may explain all the known facts, and others may explain few or none. We are dealing with human affairs – they whose groups first answered to animal group-names were men as much as we are. They had reason; they had human language, spoken or by gesture, and human passions. That conjecture, therefore, which deals with the first totemists as men, men with plenty of human nature, is better than any rival guess which runs contrary to human nature as known in our experience of man, savage, barbaric, or civilised.
Once more, a set of guesses which are consistent with themselves is better than a set of guesses which can be shown to be even ludicrously self-contradictory. If any guess, again, colligates all the known facts, if any conjectural system will "march," will meet every known circumstance in the face, manifestly it is a better system than one which stumbles, breaks down, evades giving an answer to the problems, says that they are insoluble, is in contradiction with itself, and does not even try to colligate all the known facts. A consistent system, unmarred by self-contradictions; in accordance with known human nature; in accordance, too, with recognised rules of evolution, and of logic; and co-ordinating all known facts, if it is tried on them, cannot be dismissed with the remark that "there are plenty of other possible guesses."
Our method must be – having already stated the facts as they present themselves in the most primitive organisation of the most archaic society extant – to enumerate all the possible conjectures which have been logically (or even illogically) made as to the origin of the institutions before us.
All theories as to how these institutions arose, must rest, primarily, on a basis of conjecture as to the original social character of man. Nowhere do we see absolutely primitive man, and a totemic system in the making. The processes of evolution must have been very gradually developed in the course of distant ages, but our conjecture as to the nature, in each case, of the processes must be in accordance with what is known of human nature. Conjecture, too, has its logical limitations.
We must first make our choice, therefore, between the guess that the earliest human beings lived in very small groups (as, in everyday life, the natives of Australia are in many cases still compelled to do by the precarious nature of their food supplies), or the guess that earliest man was gregarious, and dwelt in a promiscuous horde with no sort of restraint. One or other view must be correct.
On the former guess (men originally lived in very small groups), the probable mutual hostility of group to rival group, the authority of the strongest male in each group, and the passions of jealousy, love, and hate, must inevitably have produced some rudimentary restrictions on absolute archaic freedom. Some people would be prevented from doing some things, they must have been checked by the hand of the stronger; and from the habit of restraint customary rules would arise. The advocates of the alternative conjecture – that man was gregarious, and utterly promiscuous – take it for granted (it seems to me) that the older and stronger males established no rudimentary restrictions on the freedom of the affections, but allowed the young males to share with them the females in the horde, and that they permitted both sexes to go entirely as they pleased, till, for some unknown reason and by some unknown authority, the horde was bisected into exogamous moieties (phratries), and after somehow developing totem kins (unless animal-named magical groups had been previously developed, on purpose to work magic), became a tribe with two phratries.
It is not even necessary for us to deny that the ancestors of man were originally communal and gregarious. What we deem to be impossible is that, till man had developed into something more like himself, as we know him, than an animal without jealousy, and ignorant of anything prejudicial to any one's interests in promiscuous unions, he could begin to evolve his actual tribal institutions. This is also the opinion of Mr. Howitt, as we shall see later.
Thus whoever tries to disengage the evolutionary processes which produced