we make use of them.
190 If Spencer and Gillen have been the first to study these tribes in a scientific and thorough manner, they were not the first to talk about them. Howitt had already described the social organization of the Wuaramongo (Warramunga of Spencer and Gillen) in 1888 in his Further Notes on the Australian Classes in The Journal of the Anthropological Institute (hereafter, J.A.I.), pp. 44 f. The Arunta had already been briefly studied by Schulze (The Aborigines of the Upper and Middle Finke River, in Transactions of the Royal Society of South Australia, Vol. XIV, fasc. 2): the organization of the Chingalee (the Tjingilli of Spencer and Gillen), the Wombya, etc., by Mathews (Wombya Organization of the Australian Aborigines, in American Anthropologist, New Series, Vol. II, p. 494; Divisions of some West Australian Tribes, ibid., p. 185; Proceedings Amer. Philos. Soc., XXXVII, pp. 151-152, and Journal Roy. Soc. of N.S. Wales, XXXII, p. 71 and XXXIII, p. 111). The first results of the study made of the Arunta had also been published already in the Report on the Work of the Horn Scientific Expedition to Central Australia, Pt. IV (1896). The first part of this Report is by Stirling, the second by Gillen; the entire publication was placed under the direction of Baldwin Spencer.
191 London, 1899. Hereafter, Native Tribes or Nat. Tr.
192 London, 1904. Hereafter, Northern Tribes or Nor. Tr.
193 We write the Arunta, the Anula, the Tjingilli, etc., without adding the characteristic s of the plural. It does not seem very logical to add to these words, which are not European, a grammatical sign which would have no meaning except in our languages. Exceptions to this rule will be made when the name of the tribe has obviously been Europeanized (the Hurons for example).
194 Strehlow has been in Australia since 1892; at first he lived among the Dieri, and from them he went to the Arunta.
195 Die Aranda- und Loritja-Stämme in Zentral Australien. Four fascicules have been published up to the present. The last appeared at the moment when the present book was finished, so it could not be used. The two first have to do with the myths and legends, and the third with the cult. It is only just to add to the name of Strehlow that of von Leonhardi, who has had a great deal to do with this publication. Not only has he charged himself with editing the manuscripts of Strehlow, but by his judicious questions he has led the latter to be more precise on more than one point. It would be useful also to consult an article which von Leonhardi gave the Globus, where numerous extracts from his correspondence with Strehlow will be found (Ueber einige religiöse und totemistische Vorstellungen der Aranda und Loritja in Zentral Australien, in Globus, XCI, p. 285). Cf. an article on the same subject by N. W. Thomas in Folk-lore, XVI, pp. 428 ff.
196 Spencer and Gillen are not ignorant of it, but they are far from possessing it as thoroughly as Strehlow.
197 Notably by Klaatsch, Schlussbericht über meine Reise nach Australien, in Zeitschrift f. Ethnologie, 1907, pp. 635 ff.
198 The book of K. Langloh Parker, The Euahlayi Tribe, that of Eylmann, Die Eingeborenen der Kolonie Südaustralien; that of John Mathews, Two Representative Tribes of Queensland, and certain recent articles of Mathews all show the influence of Spencer and Gillen.
199 A list of these publications will be found in the preface to his Nat. Tr., pp. 8-9.
200 London, 1904. Hereafter we shall cite this work by the abbreviation Nat. Tr., but always mentioning the name of Howitt, to distinguish it from the first work of Spencer and Gillen, which we abbreviate in the same manner.
201 Totemism and Exogamy, 4 vols., London, 1910. The work begins with a re-edition of Totemism, reproduced without any essential changes.
202 It is true that at the end and at the beginning there are some general theories on totemism, which will be described and discussed below. But these theories are relatively independent of the collection of facts which accompanies them, for they had already been published in different articles in reviews, long before this work appeared. These articles are reproduced in the first volume (pp. 89-172).
203 Totemism, p. 12.
204 Ibid., p. 15.
205 Ibid., p. 32.
206 It should be noted that in this connection, the more recent work, Totemism and Exogamy, shows an important progress in the thought as well as the method of Frazer. Every time that he describes the religious or domestic institutions of a tribe, he sets himself to determine the geographic and social conditions in which this tribe is placed. Howsoever summary these analyses may be, they bear witness nevertheless to a rupture with the old methods of the anthropological school.
207 Undoubtedly we also consider that the principal object of the science of religions is to find out what the religious nature of man really consists in. However, as we do not regard it as a part of his constitutional make-up, but rather as the product of social causes, we consider it impossible to find it, if we leave aside his social environment.
208 We cannot repeat too frequently that the importance which we attach to totemism is absolutely independent of whether it was ever universal or not.
209 This is the case with the phratries and matrimonial classes; on this point, see Spencer and Gillen, Northern Tribes, ch. iii; Howitt, Native Tribes, pp. 109 and 137-142; Thomas, Kinship and Marriage in Australia, ch. vi and vii.
210 Division du Travail social, 3rd ed., p. 150.
211 It is to be understood that this is not always the case. It frequently happens, as we have already said, that the simpler forms aid to a better understanding of the more complex. On this point, there is no rule of method which is applicable to every possible case.
212 Thus the individual totemism of America will aid us in understanding the function and importance of that in Australia. As the latter is very rudimentary, it would probably have passed unobserved.
213 Besides, there is not one unique type of totemism in America, but several different species which must
