Chapter V: Origins of These Beliefs

_Critical Examination of Preceding Theories_

I.--Theories which derive totemism from a previous religion: from
the ancestor cult (Wilken and Tylor); from the nature cult
(Jevons)--Criticism of these theories 168

II.--Theories which derive collective totemism from individual
totemism--Origins attributed by these theories to the
individual totem (Frazer, Boas, Hill Tout)--Improbability
of these hypotheses--Reasons showing the priority of the
collective totem 172

III.--Recent theory of Frazer: _conceptional_ and local
totemism--The begging of the question upon which it rests--The
religious character of the totem is denied--Local totemism is
not primitive 180

IV.--Theory of Lang: that the totem is only a name--Difficulties
in explaining the religious character of totemic practices from
this point of view 184

V.--All these theories explain totemism only by postulating other
religious notions anterior to it 186

CHAPTER VI

ORIGINS OF THESE BELIEFS--(_continued_)

_The Notion of the Totemic Principle, or Mana, and the Idea of
Force_

I.--The notion of the totemic force or principle--Its ubiquity--
Its character at once physical and moral 188

II.--Analogous conceptions in other inferior societies--The gods
in Samoa, the wakan of the Sioux, the orenda of the Iroquois,
the mana of Melanesia--Connection of these notions with
totemism--The Arunkulta of the Arunta 191

III.--Logical priority of impersonal force over the different
mythical personalities--Recent theories which tend to admit
this priority 198

IV.--The notion of religious force is the prototype of that of
force in general 203