Social Origins and Primal Law
Andrew Lang
James Atkinson
J.В J. Atkinson
Social Origins and Primal Law
TO
ANNABELLA ALLEYNE
Dear Annie,
As you first pointed out to me the facts which are the germ of my Theory of the Origin of Totemism, you are one cause of my share in this book. The other is affection for the memory of the author of 'Primal Law.'
В В В В Yours always,
В В В В A. LANG.
St. Andrews:
Feb. 13, 1903.
INTRODUCTION
The portion of this book called 'Primal Law' is the work of the late Mr. James Jasper Atkinson. Born in India, of Scottish parents (his mother being the paternal aunt of the present editor), Mr. Atkinson was educated (1857-1861) at Loretto School, then managed by Messrs. Langhome. While still young he settled on certain stations in New Caledonia bequeathed to him by his father, and, except for visits to Australia and a visit to England, he lived and died in the French colony. His ingenious mind was much exercised by the singular laws and customs of the natives of the New Caledonian Archipelago and the adjacent isles. These peoples have been little studied by competent European observers – that is, in New Caledonia. Mr. Atkinson wrote an account of native manners before he had any acquaintance with the works of modern anthropologists, such as Mr. Tylor, Mr. McLennan, Lord Avebury, and others. To these he later turned his attention; he joined the Anthropological Institute, and, in the course of study and observation, he discovered what he conceived to be the 'Primal Law' and origin of morality, as regards the family. In his last illness, in 1899, he was most kindly attended by Commander John Haggard, R.N., then Her Majesty's Consul in New Caledonia. Mr. Atkinson's mind, in his latest moments, was occupied by his anthropological speculations, and, through Mr. Haggard, he sent his MS. to his cousin and present editor. I have given to it the last cares which the author himself would have given had he lived. But I have also taken the opportunity to review, in the following pages, introductory to 'Primal Law,' the present state of the discussion as to the beginnings of the rules regulating marriage among savages.
The discussion is now nearly forty years old, if we date it from the appearance of Mr. J. F. McLennan's Primitive Marriage in 1865. Yet, in spite of the speculations of some and the explorations of other distinguished students, the main problems are still in dispute. Was marriage originally non-existent? Was promiscuity at first the rule, and, if so, what were the origins, motives, and methods of the most archaic prohibitions on primitive license? Did man live in 'hordes,' and did he bisect each 'horde' into exogamous and intermarrying moieties, and, if he did, what was his motive? Are the groups and kindreds commonly styled 'totemic' earlier or later than the division into a pair of moieties or 'phratries'? Do the totem-kins represent the results of an early form of exogamous custom, or are they additions to or consciously arranged subdivisions of the two exogamous moieties? Is a past of 'group marriage' or 'communal marriage' proved by the terms for human relationships employed by many backward races, and by survivals in manner and custom?
These are among the questions examined in the introductory chapters that may be read either before or after Mr. Atkinson's Primal Law. To him I am indebted for the conception of sexual jealousy as a powerful element in the evolution of exogamy.
Since my attention was first directed to these topics, I have felt that a clear and consistent working hypothesis of the origin of totemism was indispensable, and such an hypothesis, with a criticism of other extant theories, is here offered. Throughout I have attempted to elucidate and bring into uniformity the perplexing and confused special terms employed in the discussion. Here it should be explained that by 'marriage' in this work I mean permanent cohabitation of man and woman, sanctioned by tribal custom, and usually preceded by some rite or initiation which does not prelude to casual amours. By