Chapter V: Totemism and Taboo 176

The contrasted rôles of the two, 431.

TOTEMISM. Social protective clan customs, 422; Control of
marriage by exogamic organization, 423-428; Theories of the
origin of exogamy (scarcity of women, primitive promiscuity,
absence of sexual attraction between persons brought up
together, patriarch's jealousy, horror of incest, migration
of young men) and criticism of them, 429-435; Diffusion and
function of exogamy, 436-440; Definition of totemism, 441;
Customs and beliefs associated with it, 442: exogamy, 443;
names and badges, 444-448; descent from the totem, 449-451;
refusal to kill or eat it, 452-459; magical ceremonies for
increasing supply of food, 460, 461; Stricter definition of
totemism, 462-465; Geographical distribution of totemic
usages, 466-513; Australia, 468-473; Torres Straits Islands,
474, 475; British New Guinea, 476; Melanesia, 477-483;
Micronesia and Polynesia, 484, 485; Indonesia, 486; India,
487; North America, 488-506; Africa, 507-513; Supposed
traces in civilized peoples, 514-519; The permanent element
in totemism, 520, 521; Conditions favorable and unfavorable
to totemistic organization, 522; economic, 523-528;
individualistic institutions (secret societies, guardian
spirits), 529-537; political, 538; religious, 539, 540; The
lines of progress to which totemism succumbs, 541.

THEORIES OF THE ORIGIN OF TOTEMISM, 542-559:

INDIVIDUALISTIC THEORIES. Confusion between names and
things, 544; Animal or plant held to be the incarnation of a
dead man, 545; Body of an animal as magical apparatus, 546;
Animals as places of deposit of souls, 547; An object that
influences a mother at conception, of which the child may
not eat, 548; Animals and plants as incarnations of the
souls of the dead, 549; Criticism, 550-552.

THEORIES BASED ON CLAN ACTION. A clan chooses an animal or
plant as friend, 553, 554; The totem a clan badge, 555-557;
Coöperation of groups to supply particular foods, 558; The
totem a god incarnate in every member of a clan, 559;
Summing-up on origin of totemism, 560-562; Social function
of totemism, 563; Whether it produced the domestication of
animals and plants, 564-569; Its relation to religion,
570-580; The totem as helper, 570-575; Whether a totem is
ever worshiped, 576; or ever becomes a god, 577-580.

TABOO. Its relation to ethics, 581-584; It has to do with
dangerous objects and acts, 585, 586; Classes of taboo
things, 587: those connected with the conception of life
(parents and children), 588, 589; with death, 590, 591; with
women and the relation between the sexes, 592-594; with
great personages, 595-597; with industrial pursuits,
598-600; with other important social events (expulsion of
spirits, sacred seasons, war, etc.), 601-604; with the moon:
fear of celestial phenomena, 605; observation of lunations,
606; new moon and full moon, 607; Whether the Hebrew sabbath
was originally a full-moon day, 608, 609; The seven-day
week, 610; Prohibitions connected with lucky and unlucky
days, 611-613; Punishment of violation of taboo, 614, 615;
Removal of taboos, 616, 617; Taboo and magic, 618, 619;
Modification of taboo by civil law, 620; Despotism of taboo,
621; Duration of taboo periods, 622; Diffusion of taboo
customs, 623, 624; Traces in ancient civilized communities,
625; Indications of former general prevalence, 626, 627;
Causes of disappearance, 628, 629; Rôle of taboo in the
history of religion, 630-634.