3/2 Tlic Origin of Totem Names and Beliefs.
say that totemism is now being developed in Sarawak, out of nyarongs. They only say that it perhaps might be so developed " in the absence of unfavourable conditions." If there existed "prosperous families," each with a nyarong, other familes would dream of nyarongs, and it would become rather disreputable to have none. " So a system of class totems would be established." But male kinship, agricul- ture, metal-working, chiefship, and large houses were cer- tainly non-existent when totemism was first evolved. We must not look in such advanced society for the origin of totemism. In Sarawak is a houseless nomadic race, the Punans. Among them totemism has not yet been observed, but they are so little known, that the present negative evidence cannot be regarded as conclusive. Mr. Hose knew the Ibans for fourteen years without learning what a nyarong is, and it was by mere accident that Mr. Atkinson discovered the animal " fathers " of the Kanakas.
Mr. Haddon's Theory.
Mr. Haddon has suggested a theory which he has printed in the Proceedings of the British Association (1902). On this scheme, at a very early period, groups, by reason of their local environment, would have special varieties of food. Thus, at present, in New Caledonia, the Sea branch of a tribe has coco-nuts, fish of all sorts, and so forth, while the Bush branch has bananas and other commodities, and the Sea and Bush moieties of the tribe meet at markets for pur- poses of barter. But, in a really primitive state, there will be no cultivation, as there is in New Caledonia. Still, a coast savage might barter crabs for a kangaroo, and, if landed property is acknowledged, owners of plum-trees, or of a spot rich in edible grass-seeds, might trade these away for lobsters and sea-perch. Not having any idea of real culti- vation, or of pisciculture (though they may and do have
- ' close" seasons, under tabu), the savages may set about
working magic for their specialities in food. Thus it is con-
