I hesitate about this theory. Taboo can hardly flourish more than it does in Polynesia and West Africa, where there are kings and priests. Moreover, though there are human societies without kings or priests (as in Australia), there are no societies in which artificial rules are not propagated, instituted, and enforced by the adult males meeting in councils. The Arunta of Central Australia are, of course, far from 'primitive.' They have institutions, ceremonies, weapons, rules, and a complete system of philosophy, which must have needed unknown ages to develop. They have local head-men, or Alatunjas, whose office passes always in the male line: from father to son, if the son be of age to succeed, or, if he is not, to the brother, on whose death it reverts to the son. An Alatunja dying without a son nominates a brother or nephew to succeed him. Messrs. Spencer and Gillen know no equivalent to this law among other Australian tribes, and it indicates, among the so-called 'primitive' Arunta, a marked advance beyond other tribes in social evolution. The Alatunja is hereditary Convener of Council, and if an able man has considerable power. He is guardian of the Sacra of the group, determines the date of the cessation of close-time for certain sorts of game, the date of the magical ceremonies for fostering the game or edible plants, and directs the ceremonies. In the councils called by the Alatunja it appears that changes in stereo-typed custom may be introduced. Men learned in the customs and skilled in magic 'settle everything.' Definite proof of fundamental innovations thus introduced Messrs. Spencer and Gillen do not possess; but tradition indicates alterations of custom, and it is quite possible that a strong Alatunja, well backed, might bring in even a radical reform.[2] There are also recognised grades of skill among the medicine-men and the dealers with spirits, who must have their own share of social influence.
In brief, though without priests or kings these backward tribes have councils, and conveners, and directors whose office is hereditary in the male line. These persons, through unknown ages, have moulded customs and taboos, which are just as much sanctioned by tradition and authority just as little 'spontaneous and universal,' as if kings and priests had invented them for purposes of statecraft. Mr. Jevons next argues that taboo 'cannot have been derived from experience. It is prior to and even contradictory of experience. In fine, it is an inherent tendency of the human mind.' In the same way Gibbon's ancestor, Blue Gown herald, when among North American Indians, declared that heraldry is an inherent tendency of the human mind, an innate idea.