The utmost severity attached to the observation of totemic law and custom, to break which was regarded as a serious crime. Indeed, no one ever thought of infringing it, so powerful are habit and the force of association. It is not necessary to specify here the numerous customs which may be regarded as the outcome of the totemic system, for many of these have little in common with mythology proper. It will suffice to say that they were observed with a rigour beside which the rules of the religions of civilized peoples appear lax and indulgent. As this system exercised such a powerful influence on Indian life and thought, the following passage from the pen of a high authority on Indian totemism may be quoted with advantage:[1]
[1] J. R. Swanton, in _Handbook of the North American Indians_.
"The native American Indian, holding peculiar self-centred views as to the unity and continuity of all life and the consequent inevitable interrelations of the several bodies and beings in nature, especially of man to the beings and bodies of his experience and environment, to whom were imputed by him various anthropomorphic attributes and functions in addition to those naturally inherent in them, has developed certain fundamentally important cults, based on those views, that deeply affect his social, religious, and civil institutions. One of these doctrines is that persons and organizations of persons are one and all under the protecting and fostering tutelage of some imaginary being or spirit. These tutelary or patron beings may be grouped, by the mode and motive of their acquirement and their functions, into two fairly well defined groups or classes: (1) those which protect individuals only, and (2) those which protect organizations of persons. But with these two classes of tutelary beings is not infrequently confounded another class of protective imaginary beings, commonly called fetishes, which are regarded as powerful spiritual allies of their possessors. Each of these several classes of guardian beings has its own peculiar traditions, beliefs, and appropriate cult. The modes of the acquirement and the motives for the acquisition of these several classes of guardian beings differ in some fundamental and essential respects. The exact method of acquiring the clan or gentile group patrons or tutelaries is still an unsolved problem, although several plausible theories have been advanced by astute students to explain the probable mode of obtaining them. With respect to the personal tutelary and the fetish, the data are sufficiently clear and full to permit a satisfactory description and definition of these two classes of tutelary and auxiliary beings. From the available data bearing { 85} on this subject, it would seem that much confusion regarding the use and acquirement of personal and communal tutelaries or patron beings has arisen by regarding certain social, political, and religious activities as due primarily to the influence of these guardian deities, when in fact those features were factors in the social organization on which has been later imposed the cult of the patron or guardian spirit. Exogamy, names and class names, and various taboos exist where 'totems' and 'totemism,' the cults of the guardian spirits, do not exist.