The Intichiuma ceremony in the tribes of Central Australia-- Different forms which it presents 326 I.--The Arunta Form--The two phases--Analysis of the first: visit to sacred places, scattering of sacred dust, shedding of blood, etc., to assure the reproduction of the totemic species 327 II.--Second phase: ritual consumption of the totemic plant or animal 333 III.--Interpretation of the complete ceremony--The second rite consists in a communion meal--Reason for this communion 336 IV.--The rites of the first phase consists in oblations--Analogies with sacrificial oblations--The Intichiuma thus contains the two elements of sacrifice--Interest of these facts for the theory of sacrifice 340 V.--On the pretended absurdity of sacrificial oblations--How they are explained: dependence of sacred beings upon their worshippers--Explanation of the circle in which sacrifice seems to move--Origin of the periodicity of positive rites 344 CHAPTER III THE POSITIVE CULT--(_continued_) II.--_Imitative Rites and the Principle of Causality_ I.--Nature of the imitative rites--Examples of ceremonies where they are employed to assure the fertility of the species 351 II.--They rest upon the principle: _like produces like_-- Examination of the explanation of this given by the anthropological school--Reasons why they imitate the animal or plant--Reasons for attributing a physical efficacy to these gestures--Faith--In what sense it is founded upon experience-- The principles of magic are born in religion 355 III.--The preceding principle considered as one of the first statements of the principle of causality--Social conditions upon which this latter depends--The idea of impersonal force or power is of social origin--The necessity for the conception of causality explained by the authority inherent in social imperatives 362 CHAPTER IV THE POSITIVE CULT--(_continued_) III.--_Representative or Commemorative Rites_ I.--Representative rites with physical efficacy--Their relations with the ceremonies already described--Their action is wholly moral 371 II.--Representative rites without physical efficacy--They confirm the preceding results--The element of recreation in religion: its importance; its reason for existence--The idea of a feast 376 III.--Ambiguity of function in the various ceremonies studied; they substitute themselves for each other--How this ambiguity confirms the theory proposed 383 CHAPTER V