TORY. 369 TOTEMISM. was given as a nickname to the supporters of the Duke of York, afterwards James II., when his exclusion from the succession on account of his (Catholic) religion was proposed by Shaftes- bury. It was intendeil to imply that those who opposed the exclusion were 'Papists.' About 18.30 the name 'Conservative' beijan to take the place of Tory. In the ITnited States during the Revolu- tion the adherents of the Crown were called Tories. See WiHQ and Toky. TORZHOK, tur-zhok'. A district town in the Government of Tver, Russia, situated on the Tvertza, '294 miles southeast of Saint Petersburg (Map: Russia, E 3). In its vicinity lace, and gold, and silver embroideries are extensively pro- duced by peasant women. Torzhok was a de- pendency of Novgorod in the tenth century. Population, in 1897, 12,800. TOSCHI, tc/cke, Paolo (1788-1854). An Italian engraver, one of the last representatives of the old school of line work. He was born at Parma, went to Paris in 1808 to study en- graving under Bervic, with whom he remained until 1819, when he returned to Parma and founded with his friend Antonio Isac a school of engraving. In 1820 he was appointed by Maria Louisa, Duchess of Parma, ex-Empress of France, director of the Academy of Fine Arts, which he was the means of greatlj' improving and enlarging. His best known works are from Gerard's "En- "trance of Henry IV. into Paris" (1818) ; Daniele da Volterra's "Descent from the Cross;" Ra- phael's "Spasinio" (Madrid) ; Correggio's "Ma- donna della Scodella," and a series of that mas- ter's Parmesan frescoes. TOSTI, to'sts, Francesco Paolo (1846—). An Italian-English song-composer, born in Or- tona di Mare, in the Abruzzi. After studying at the Naples Conservatory, he was appointed an in- structor there. He resigned in 1869, went to Rome and appeared in concerts as a singer, after which he was made vocal instructor at the Court, Rome. In 1875 he went to London, and in 1880 was appointed singing teacher to the royal family. His works are: The Grand Duke (opera, 1888) ; La prima donna (opera, 1889) ; and numerous Italian and English songs and duets, which have become very popular. Perhaps his best-known songs are "For Ever and For Ever," and "Good- Bye." TOS'TIG (died 1066). A powerful English earl, brother of King Harold II. He was prob- ably the third son of Earl Godwin, and shared in his father's banishment, returning with him in 1052. Edward the Confessor was very fond of Tostig, and when Earl Siward died in 1055, Tostig received Xortliumhria, Northamptonshire, and Huntingdonshire. Tostig proved an able and energetic ruler, restoring security to the disor- dered country. But his tyranny alienated the Northumbrians, and in 1065 they declared Tostig an outlaw and chose Morcar in his place. Harold sided with the rebels against his brother, and as a result Tostig was banished, though Edward re- gretted it exceedingly. In 1066, when Harold had succeeded Edward the Confessor as King of Eng- land, Tostig offered his support to William of Normandy. This ofTer was accepted and Tostig thereupon went to King Harald Haardraade of Norway, and induced him to make an invasion into England. But on September 25, 1006, King Harold met them at Stamford Bridge and totally defeated them. Harald Haardraade and Tostig were both slain. Consult Freeman, Uislory of the Norman Conquest, vols. ii. and iii. (3d ed., Ox- ford, 1877). See Harold II. TOTAL ABSTINENCE. See Temperance. TOTANA, ta-tU'na. A town of the Province of ihircia, Spain, 24 miles southwest of the town of that name, on the left bank of the Sangonera (Map: Spain, E 4). A gorge divides the town into two parts, the Barrio dc Sevilta and the Barrio de Triana. The town is celebrated for its oranges, the mining of saltpetre, linen-spinning, and especially for its iinajtin (terra-cotta jars), widely used for holding oil and wine. Water is brought to the fountains by an aqueduct seven miles long. , The tow-n is connected bj' a canal with the seacoast at Mazarron. Population, in 1900, 13,714. TOTEMISM (from totem, from Algonquin nf oteiii, my family token). The worship of a totem. Primarily a totem is a natural object employed by the American Indians to designate a certain relationship between groups of human and non-human individuals. The relationship is always peculiarly close, but not always of the same sort. The only general characteristic of all forms of totemism is the belief in a closer connec- tion between certain groups of men and certain groups of non-human objects than naturally ex- ists between all men and all non-human objects. Thus totemism is distinguished from fetishism (q.v.), though the latter has frequently been confounded with it. In true totemism the ob- ject of human regard is not an individual object, as it is in fetishism, but is the group of objects with which certain men (and women) as a group feel themselves to be related by a peculiarly close tie. Thus if .a clan call the sun their broth- er, they are not totemists in the .strict sense of the word. On the other hand, the Hindu who calls the monkey his brother is also not a totem- ist, although the monkey represents (as the sun does not) a group, for in this case the same Hindu calls other animals his brothers as well. In totem-brotherhood, however, there is an im- portant outer symbol, the name. Thus, when a savage names himself after an animal species, calls the individual animal of that species his brother, and refuses to kill it, the animal (spe- cies) is his totem, which is generally tribal and hereditary. The reason why a tribe revere a par- ticular species of animal or plant is. according to Frazer, that the life of each individual of the tribe is bound up with some one animal or plant of the species, and that his or her death would be the consequence of destroying that particular animal or plant. Hence Frazer defines the totem as the receptacle of the life of the toteniist, "in which the individual deposits his soul." The same mysticism pervades the elaborate theories of other scholars who regard the connection with the totem as a blood-relationship between men and animals (imagined to be the ancestors and brothers of men), and the first totemie sacri- fices as a renewal of the blond-bond between the divine animal ancestor and his human descend- ants. According to this theory, the altar was at first the bethel or home of the divine animal ancestor, on which blood was shed to renew the bond and so strengthen the human group of worshipers.
