is a tradition of an aboriginal Adam, who had two wives, Kilpara and Mukwara, these being the names of two phratries. On this showing brothers married paternal half-sisters (Kamilaroi and Kurnai, p. 33).
70
Kamilaroi and Kurnai, p. 40.
71
J. A. I. xiv. 142.
72
Journal of the Anthropological Institute, xviii. 264.
73
Kamilaroi and Kurnai, p. 107.
74
Op. cit. p. 41.
75
Proc. Roy. Soc. N.S.W. xxxi. 162.
76
On the Organisation of Australian Tribes, p. 129; Transactions of Royal Society of Victoria, 1889.
77
The natives retain sacred songs to Daramulun, but cannot (or will not?) translate them. Proc. Roy. Soc. N.S.W. xxxiv. 280.
78
Spencer and Gillen, p. 152.
79
Howitt, J. A. I. xviii. 37-39.
80
Kamilaroi and Kurnai, p. 235, note.
81
Op. cit. pp. 59, 62, 63, 66.
82
New marriage prohibitions may have been, and, I believe, were added, but the divisions thus made were not, I think, totemistic.
83
Organisation of Australian Tribes, p. 136.
84
Harpocration s. v. γεννῆται Greek: genneitai.
85
J. A. I. xiv. 160.
86
Spencer and Gillen, pp. 72, 420.
87
Ethnological Bureau, Annual Report, 1893-1894, pp. 200, 201.
88
Studies in Ancient History, p. 221.
89
Suppose we take a group ranging in a given locality, and known to its neighbours as the Emu group. Let us also take a similar and similarly situated Kangaroo group. Let us suppose that each such group has raided for its wives among Opossum, Grub, Cat, and Dingo groups. By female descent, both the Emu and Kangaroo groups will contain persons of the Opossum, Grub, Cat, and Dingo groups. This being so a man of the Emu local group, named Grub by totem, might marry a woman of the Emu local group, by totem of descent an Opossum; and similarly in the Kangaroo group. But, as Dr. Durkheim remarks in another case, 'the old prohibition', deeply rooted in manners and customs, survives (L'Année Sociologique, v. 107, note). Now 'the old prohibition' was that a man of the Emu group was not to marry a woman of the Emu group. That rule endures, though the Emu group now contains men and women of several distinct totem kins. To escape from the difficulty, by my theory, Emu local totem group makes connubium with Kangaroo local totem group. Any Emu man may marry any Kangaroo woman not of his own totem by descent. But this does not, automatically, throw Opossum and Grub into one, Cat and Dingo into another, of the two local totem groups, Emu and Kangaroo, now become phratries, with loss of their local character. For if a man, by phratry Emu, and by totem of descent Cat, marries a woman, by phratry Kangaroo, and by totem of descent Grub, their children, by female descent, are Kangaroo Grubs. Meanwhile, if a man, by phratry Kangaroo, and by totem Cat, marries a woman, by phratry Emu, and by totem Grub, their children are Emu Grubs. There are thus Grubs in both phratries, a thing that never occurs (except among the Arunta). Therefore the division of the totem kins, some into one phratry, others into the other, is not automatic. There might be a tendency, by way of making assurance doubly sure, for the totem kins to be assorted into the two phratries, but some kind of deliberate arrangement does seem necessary. The same necessity attends Dr. Durkheim's theory later criticised.
90
See again Durkheim, in L'Année Sociologique, i. 47-57, on the superstition as to blood, and the totem as a sacred representative of the inviolable blood of the kindred. That superstition gives religious sanction to a pre-existing exogamous tendency.
91
Totemism, p. 60 (1889).
92
Totemism, p. 62.
93
The people of New Britain group of islands are divided into two exogamous sets. The totems of these classes are two insects, but I incline to suppose that there are, or may have been, totem kins included within these totemic classes. Our informant, the Rev. B. Danks, regrets that he did not pay more attention to these matters. J. A. I. xviii. 281-294.
94
On the other hand, among the Mohegans, I can admit that Little Turtle, Mud Turtle, and Great Turtle may be deliberate subdivisions of the Turtle totem, now a phratry, but even this need not necessarily be the case; the different species of turtles being quite capable of giving names to different totems. I would not deny the possibility of the occasional segmentation of a totem group – far from it – but I doubt whether great tribes originally (and, as it seems, deliberately) first bisected themselves, and then cut up the two main divisions.
95
My italics.
96
J. A. I., N.S. i. 278.
97
Ibid. p. 282.
98
Mr. Mathews counts thirty-four totems in the Dilbi, and as many in the Rupathin 'phratries.' Proc. Ray. Soc. N.S.W. xxxi. 157-158.
99
J. A. I., N.S. i. 284-285.
100
Studies in Ancient History, second series, p. 605.
101
Local totem groups, in my theory.
102
Brough Smyth, Aborigines of Victoria, i. 423-424.
103
On the Organisation of Australian Tribes, p. 186.
104
I know that many students will decline to admit that there is such a myth of a Maker.
105
Report of Bureau of Ethnology, 1892-1893, pt. i. pp. 32-43.
106
Natives of Central Australia, pp. 12-15.
107
Ibid. pp. 15, 421-422, also p. 272.
108
Here I dissent from Mr. Frazer and Messrs. Spencer and Gillen; the point is discussed later.
109
Fortnightly Review, June 1889.
110
In 1895, J. A. I. xxiv., no. 4, p. 371, Mr. Fison abandons hope of a certain discovery of the origin of exogamy.
