A. A. Brill - Totem and Taboo (Chap. 4.5) lyrics

Let us now envisage the scene of such a totem meal and let us embellish it further with a few probable features which could not be adequately considered before. Thus we have the clan, which on a solemn occasion k**s its totem in a cruel manner and eats it raw, blood, flesh, and bones. At the same time the members of the clan disguised in imitation of the totem, mimic it in sound and movement as if they wanted to emphasize their common identity. There is also the conscious realization that an action is being carried out which is forbidden to each individual and which can only be justified through the participation of all, so that no one is allowed to exclude himself from the k**ing and the feast. After the act is accomplished the murdered animal is bewailed and lamented. The d**h lamentation is compulsive, being enforced by the fear of a threatening retribution, and its main purpose is, as Robertson Smith remarks on an an*logous occasion, to exculpate oneself from responsibility for the slaying[207]. But after this mourning there follows loud festival gaiety accompanied by the unchaining of every impulse and the permission of every gratification. Here we find an easy insight into the nature of the holiday. A holiday is permitted, or rather a prescribed excess, a solemn violation of a prohibition. People do not commit the excesses which at all times have characterized holidays, as a result of an order to be in a holiday mood, but because in the very nature of a holiday there is excess; the holiday mood is brought about by the release of what is otherwise forbidden. But what has mourning over the d**h of the totem animal to do with the introduction of this holiday spirit? If men are happy over the slaying of the totem, which is otherwise forbidden to them, why do they also mourn it? We have heard that members of a clan become holy through the consumption of the totem and thereby also strengthen their identification with it and with each other. The fact that they have absorbed the holy life with which the substance of the totem is charged may explain the holiday mood and everything that results from it. Psychoan*lysis has revealed to us that the totem animal is really a substitute for the father, and this really explains the contradiction that it is usually forbidden to k** the totem animal, that the k**ing of it results in a holiday and that the animal is k**ed and yet mourned. The ambivalent emotional attitude which to-day still marks the father complex in our children and so often continues into adult life also extended to the father substitute of the totem animal. But if we a**ociate the translation of the totem as given by psychoan*lysis, with the totem feast and the Darwinian hypothesis about the primal state of human society, a deeper understanding becomes possible and a hypothesis is offered which may seem fantastic but which has the advantage of establishing an unexpected unity among a series of hitherto separated phenomena. The Darwinian conception of the primal horde does not, of course, allow for the beginning of totemism. There is only a violent, jealous father who keeps all the females for himself and drives away the growing sons. This primal state of society has nowhere been observed. The most primitive organization we know, which to-day is still in force with certain tribes, is a**ociations of men consisting of members with equal rights, subject to the restrictions of the totemic system, and founded on matriarchy, or descent through the mother[208]. Can the one have resulted from the other, and how was this possible? By basing our argument upon the celebration of the totem we are in a position to give an answer: One day[209] the expelled brothers joined forces, slew and ate the father, and thus put an end to the father horde. Together they dared and accomplished what would have remained impossible for them singly. Perhaps some advance in culture, like the use of a new weapon, had given them the feeling of superiority. Of course these cannibalistic savages ate their victim. This violent primal father had surely been the envied and feared model for each of the brothers. Now they accomplished their identification with him by devouring him and each acquired a part of his strength. The totem feast, which is perhaps mankind's first celebration, would be the repetition and commemoration of this memorable, criminal act with which so many things began, social organization, moral restrictions and religion[210]. In order to find these results acceptable, quite aside from our supposition, we need only a**ume that the group of brothers banded together were dominated by the same contradictory feelings towards the father which we can demonstrate as the content of ambivalence of the father complex in all our children and in neurotics. They hated the father who stood so powerfully in the way of their s**ual demands and their desire for power, but they also loved and admired him. After they had satisfied their hate by his removal and had carried out their wish for identification with him, the suppressed tender impulses had to a**ert themselves[211]. This took place in the form of remorse, a sense of guilt was formed which coincided here with the remorse generally felt. The dead now became stronger than the living had been, even as we observe it to-day in the destinies of men. What the fathers' presence had formerly prevented they themselves now prohibited in the psychic situation of ‘subsequent obedience', which we know so well from psychoan*lysis. They undid their deed by declaring that the k**ing of the father substitute, the totem, was not allowed, and renounced the fruits of their deed by denying themselves the liberated women. Thus they created the two fundamental taboos of totemism out of the sense of guilt of the son, and for this very reason these had to correspond with the two repressed wishes of the Oedipus complex. Whoever disobeyed became guilty of the two only crimes which troubled primitive society[212]. The two taboos of totemism with which the morality of man begins are psychologically not of equal value. One of them, the sparing of the totem animal, rests entirely upon emotional motives; the father had been removed and nothing in reality could make up for this. But the other, the incest prohibition, had, besides, a strong practical foundation. Sexual need does not unite men; it separates them. Though the brothers had joined forces in order to overcome the father, each was the other's rival among the women. Each one wanted to have them all to himself like the father, and in the fight of each against the other the new organization would have perished. For there was no longer any one stronger than all the rest who could have successfully a**umed the rôle of the father. Thus there was nothing left for the brothers, if they wanted to live together, but to erect the incest prohibition—perhaps after many difficult experiences—through which they all equally renounced the women whom they desired, and on account of whom they had removed the father in the first place. Thus they saved the organization which had made them strong and which could be based upon the h*mo-s**ual feelings and activities which probably manifested themselves among them during the time of their banishment. Perhaps this situation also formed the germ of the institution of the mother right discovered by Bachofen, which was then abrogated by the patriarchal family arrangement. On the other hand the claim of totemism to be considered the first attempt at a religion is connected with the other taboo which protects the life of the totem animal. The feelings of the sons found a natural and appropriate substitute for the father in the animal, but their compulsory treatment of it expressed more than the need of showing remorse. The surrogate for the father was perhaps used in the attempt to a**uage the burning sense of guilt, and to bring about a kind of reconciliation with the father. The totemic system was a kind of agreement with the father in which the latter granted everything that the child's phantasy could expect from him, protection, care, and forbearance, in return for which the pledge was given to honour his life, that is to say, not to repeat the act against the totem through which the real father had perished. Totemism also contained an attempt at justification, “If the father had treated us like the totem we should never have been tempted to k** him.” Thus totemism helped to gloss over the real state of affairs and to make one forget the event to which it owed its origin. In this connexion some features were formed which henceforth determined the character of every religion. The totem religion had issued from the sense of guilt of the sons as an attempt to palliate this feeling and to conciliate the injured father through subsequent obedience. All later religions prove to be attempts to solve the same problem, varying only in accordance with the stage of culture in which they are attempted and according to the paths which they take; they are all, however, reactions aiming at the same great event with which culture began and which ever since has not let mankind come to rest. There is still another characteristic faithfully preserved in religion which already appeared in totemism at this time. The ambivalent strain was probably too great to be adjusted by any arrangement, or else the psychological conditions are entirely unfavourable to any kind of settlement of these contradictory feelings. It is certainly noticeable that the ambivalence attached to the father complex also continues in totemism and in religions in general. The religion of totemism included not only manifestations of remorse and attempts at reconciliation, but also serves to commemorate the triumph over the father. The gratification obtained thereby creates the commemorative celebration of the totem feast at which the restrictions of subsequent obedience are suspended, and makes it a duty to repeat the crime of parricide through the sacrifice of the totem animal as often as the benefits of this deed, namely, the appropriation of the father's properties, threaten to disappear as a result of the changed influences of life. We shall not be surprised to find that a part of the son's defiance also reappears, often in the most remarkable disguises and inversions, in the formation of later religions. If thus far we have followed, in religion and moral precepts—but little differentiated in totemism—the consequences of the tender impulses towards the father as they are changed into remorse, we must not overlook the fact that for the most part the tendencies which have impelled to parricide have retained the victory. The social and fraternal feelings on which this great change is based, henceforth for long periods exercises the greatest influence upon the development of society. They find expression in the sanctification of the common blood and in the emphasis upon the solidarity of life within the clan. In thus ensuring each other's lives the brothers express the fact that no one of them is to be treated by the other as they all treated the father. They preclude a repetition of the fate of the father. The socially established prohibition against fratricide is now added to the prohibition against k**ing the totem, which is based on religious grounds. It will still be a long time before the commandment discards the restriction to members of the tribe and a**umes the simple phraseology: Thou shalt not k**. At first the brother clan has taken the place of the father horde and was guaranteed by the blood bond. Society is now based on complicity in the common crime, religion on the sense of guilt and the consequent remorse, while morality is based partly on the necessities of society and partly on the expiation which this sense of guilt demands. Thus psychoan*lysis, contrary to the newer conceptions of the totemic system and more in accord with older conceptions, bids us argue for an intimate connexion between totemism and exogamy as well as for their simultaneous origin. Footnotes: [207] Religion of the Semites, 2nd Edition, 1907, p. 412. [208] For a recent contribution compare The Whole House of the Chilkat, by G. T. Emmons (American Museum Journal, Vol. XVI, No. 7.) [Translator]. [209] The reader will avoid the erroneous impression which this exposition may call forth by taking into consideration the concluding sentence of the subsequent chapter. [210] The seemingly monstrous a**umption that the tyrannical father was overcome and slain by a combination of the expelled sons has also been accepted by Atkinson as a direct result of the conditions of the Darwinian primal horde. “A youthful band of brothers living together in forced celibacy, or at most in polyandrous relation with some single female captive. A horde as yet weak in their impubescence they are, but they would, when strength was gained with time, inevitably wrench by combined attacks, renewed again and again, both wife and life from the paternal tyrant” (Primal Law, pp. 220-1). Atkinson, who spent his life in New Caledonia and had unusual opportunities to study the natives, also refers to the fact that the conditions of the primal horde which Darwin a**umes can easily be observed among herds of wild cattle and horses and regularly lead to the k**ing of the father animal. He then a**umes further that a disintegration of the horde took place after the removal of the father through embittered fighting among the victorious sons, which thus precluded the origin of a new organization of society; “An ever recurring violent succession to the solitary paternal tyrant by sons, whose parricidal hands were so soon again clenched in fratricidal strife” (p. 228). Atkinson, who did not have the suggestions of psychoan*lysis at his command and did not know the studies of Robertson Smith, finds a less violent transition from the primal horde to the next social stage in which many men live together in peaceful accord. He attributes it to maternal love that at first only the youngest sons and later others too remain in the horde, who in return for this toleration acknowledge the s**ual prerogative of the father by the restraint which they practise towards the mother and towards their sisters. So much for the very remarkable theory of Atkinson, its essential correspondence with the theory here expounded, and its point of departure which makes it necessary to relinquish so much else. I must ascribe the indefiniteness, the disregard of time interval, and the crowding of the material in the above exposition to a restraint which the nature of the subject demands. It would be just as meaningless to strive for exactness in this material as it would be unfair to demand certainty here. [211] This new emotional attitude must also have been responsible for the fact that the deed could not bring full satisfaction to any of the perpetrators. In a certain sense it had been in vain. For none of the sons could carry out his original wish of taking the place of the father. But failure is, as we know, much more favourable to moral reaction than success. [212] “Murder and incest, or offences of like kind against the sacred law of blood are in primitive society the only crimes of which the community as such takes cognizance ...” Religion of the Semites, p. 419.