atterns and spots.

Also I was unable to discover the faintest trace of any idea
which might be regarded as being totemistic, or having a totemistic
origin. In particular, although enquiry was made from ten independent
and trustworthy native sources, I could not find a trace of any system
of general clan taboo against the killing or the eating of any animal,
bird, fish, or plant. It is true that there are various temporary
food taboos associated with special conditions and events, and that
there are certain things the eating of which is regarded as permanently
taboo to certain individuals; but the former of these restrictions are
general and are not associated with particular clans or communities,
and the latter restrictions relate separately to the individuals only,
and apparently are based in each case on the fact that the food has
been found to disagree with him; though whether the restriction is
the result of mere common sense based upon individual experience,
or has in it an element of superstition as to something which may be
harmful to the individual concerned, is a point upon which I could
not get satisfactory explanation.

Again, still dealing with the question of totemism, I may say that
the community and village names (as already stated, there are no
clan names) do not appear to be referable to any possible totemistic
objects. There is no specific ancestor worship, in connection with
which I could endeavour to trace out an association between that
ancestor and a totemistic object, and there is no special reverence
paid to any animal or vegetable, except certain trees and creepers,
the fear of which is associated with spirits and ghosts generally,
and not with ghosts of individual persons, and except as regards
omen superstitions concerning flying foxes and fireflies, which are
general and universal among all these people, and except as regards
the possible imitative character of the Mafulu dancing, which, if
existent, is probably also universal.

Moreover, I was told that now, at any rate, the people regard their
_imbele_ or clan relationship as a social one, as well as one of
actual blood, a statement which is illustrated by the fact that,
if a member of one clan leaves his village to reside permanently in a
village of another clan, he will regard the members of the latter clan,
and will himself be regarded by them, as being _imbele_, although he
does not part with the continuing _imbele_ connection betwe