A NEW POINT EXPLAINED
On our theory, in each phratry there should be a totem kin
of the phratry name--If not, fatal to Dr. Durkheim's and
Mr. Frazer's theories, as well as to ours--The fact occurs
in America: why not in Australia?--Questions asked by Mr.
Thomas--The fact, totem kins of phratriac names within
the phratries, _does_ occur in Australia--The fact not
hitherto observed--Why not observed--Three causes--The
author's conjecture--Evidence proving the conjecture
successful--Myth favouring Mr. Fraser's theory--Another
myth states the author's theory--_Mukwara_ and _Kilpara_
remain, as phratry names, among many tribes which give
other names to Eagle Hawks and Crows--The Eagle Hawk,
under another name, is totem in _Mukwara_ (Eagle Hawk)
phratry--The Crow, under another name, is a totem
_Kilpara_ (Crow) phratry--Thus the position is the same as
in America--List of examples in proof--Barinji, Barkinji.
Ta-ta-thi, Keramin, Wiraudjuri, and other instances--Where
phratry names are lost--Eagle Hawk and Crow totems are
still in _opposite_ phratries--Five examples--Examples of
Cockatoo-named phratries, each containing its own Cockatoo
totem--Often under new names--Bee phratries with Bee
matrimonial classes--Cases of borrowed phratry and class
names--Success of our conjectures--Practical difficulty
caused by clash of old and new laws--Two totem kins cannot
legally marry--Difficulty evaded--These kins change their
phratries--Shock to tender consciences--Change takes the
line of least resistance--Example of a change to be given.
On the theory propounded in the last chapter, the lead in making
peaceful alliance and _connubium_ between exogamous groups previously
hostile, was probably taken, and the example was set, or the allies
were captained, by two or in some cases more of the exogamous
animal-named local groups themselves. Such leading groups, by our
theory, in time became the two phratries of the tribe. If this were the
case, these two kins, say Eagle Hawk and Crow, or, among the Thlinkets
in America, Wolf and Raven, should be found to-day among the totem
kins, should exist not only as names of phratries, but as names of
totem kins _in_ the phratries. If they are not so found, it will prove
a serious objection, not only to our hypothesis, but to that of Dr.
Durkheim, and (at one time at least) of Mr. J. G. Frazer. Their theory
being that two primary totem kins sent off colonies which took new
totem names, and that the primary kins later became phratries, in the
existing phratries we should discover totem kins of the phratry names,
say, totem kin Raven in Raven phratry, and totem kin Wolf in Wolf
phratry. This phenomenon has been noted in America, but only faintly
remarked on, or not at all observed, in Australia.
Why should there be this difference, if it does exist, in the savage
institutions of the two continents? The facts which, on either
theory--Dr. Durkheim's or my own--were to be expected, are observed in
America; in Australia they have only been noticed in two or three lines
by Mr. Howitt, which have escaped comment by theorists. When once we
recognise the importance of Mr. Howitt's remark, that in some phratries
the animals of phratry names "are also totems," we open a new and
curious chapter in the history of early institutions.
As to America, both Mr. Frazer and Dr. Durkheim observe that "among the
Thlinkets and Mohegans, each phratry bears a name which is also the
name of one of the clans," thus the Thlinkets have a Wolf totem kin
in Wolf phratry; a Raven totem kin in Raven phratry. Mr. Frazer adds,
"It seems probable that the names of the Raven and Wolf were the two
original clans of the Thlinkets, which afterwards, by subdivision,
became phratries."[1]
We have seen the objections to this theory of subdivision (Chapter V.
_supra_), in discussing the system of Dr. Durkheim, who, by the way,
gives two entirely different accounts of the Thlinket organisation in
three successive pages; one version from Mr. Morgan, the other more
recent, and correct, from Mr. Frazer.[2] Wolf and Raven do not appear
in Mr. Morgan's version.[3]
If Mr. Frazer's view in 1887 and Dr. Durkheim's are right, Eagle Hawk
and Crow phratries, say, are in Australia examples of the primary
original totem kins, and as totem kins they ought to remain (as Raven
and Wolf do among the Thlinkets), after they become heads of phratries.
Again, if I am right, the names of the two leading local groups, after
becoming phratries, should still exist to this day in the phratries, as
names of totem kins. This is quite obvious, yet except in the Thlinket
case, the Haida case, and that of the Mohegans, we never (apparently)
have found--what we ought always to find--within the phratries two
totem kins bearing the same animal names as the phratries bear. Why
is this? What has become of the two original, or the two leading local
animal-named groups and totem kins? Nobody seems to have asked this
very necessary question till quite recently.[4]
What has become of the two lost totem kins?
Mr. Thomas's objection to an earlier theory of mine, in which the two
original totem kins were left in the vague, ought to be given in his
own words: "Mr. Lang assumes" (in _Social Origins_) "that the animals
of the original connubial groups" (phratries) "did not become totems,
and, consequently, that there were no totem kins corresponding to
the original groups. This can only have taken place if a rule were
developed that men of Emu" (local) "group might not marry women of the
Emu kin, and _vice versa_. This would involve, however, a new rule
of exogamy distinct from both group (local) and kin (totem) bars to
marriage. This must have come about either (a) because the Emu kin
were regarded as potentially members of the Emu group (an extension of
group exogamy, the existence of which it would be hard to prove), or
(b) because the Emu group or Emu kin were (legally) kindred, and as
such debarred from marrying. ... In either case, on Mr. Lang's theory,
two whole kins were debarred from marriage or compelled to change
their totems" (when phratries arose). "I do not know which is less
improbable."
Certainly the two kins could not change their totems, and certainly
they would not remain celibate.
Meanwhile the _apparent_ disappearance in Australia of the two
original, or leading, totem kins, of the same names as the phratries,
is as great a difficulty to Dr. Durkheim's and Mr. Frazer's old theory
as to my own, only they did not observe the circumstance.
How vanished the totem kins of the same names as the phratries? I
answer that they did not vanish at all, and I go on to prove it.
The main facts are very simple, the totem kins of phratry names in
Australia are often in their phratries. But at a first glance this is
not obvious. The facts escape observation for the following reasons:--
(1) In most totemic communities, except in Australia and in some
American cases, there are no phratries, and consequently there is no
possible proof that totem kins of the phratriac names exist, for we do
not know the names of the lost phratries.
(2) In many Australian cases, such as those of the Wiraidjuri and
Arunta, the phratries have now no names, and really, as phratries, no
existence. Dual divisions of the tribes exist, but are known to us by
the names of the four or eight "matrimonial classes" (a relatively late
development)[5] into which they are parcelled, as, among the Arunta,
Panunga, Bukhara, Purula, Kumara.[6]
We cannot therefore say in such cases, that the totem kins of phratriac
names have vanished, because we do not know how the phratries were
named; they may have had the names of two extant totem kins, but their
names are lost.
(3) Again, there are Australian cases, as of the Urabunna and Dieri of
Central Australia, in which the phratries have names--Matthurie and
Kirarawa (Urabunna), or Matteri and Kararu (Dieri)--but these phratry
names cannot be, or are not translated. Manifestly, then, the meaning
of the names may be identical with names of extant totem kins in these
phratries, may be names of obsolete or almost obsolete sacred meaning,
originally denoting totems now recognised by other names in the
everyday language of the tribe.
Confronted by the problem of the two apparently lost totem kins, those
of the same names as the phratries, I conjectured that phratry names,
now meaningless in the speech of the tribes where they appear, might
be really identical in meaning with other names now denoting totem
animals in the phratries. This conjecture proved to be correct, and I
proceed to show how my conclusion was reached. The evidence, happily,
is earlier than scientific discussion of the subject, and is therefore
unbiassed.
So long ago as 1852 or 1853, Mr. C. G. N. Lockhart, in his Annual
Report to the Government of New South Wales, recorded a myth of the
natives on the Lower Darling River, which flows from the north into the
Murray River, the boundary between New South Wales and Victoria.[7]
The tribes had the phratries named by Mr. Lockhart _Mookwara_ and
_Keelpara_, usually written _Mukwara_ and _Kilpara_. These were the
usual intermarrying exogamous phratries. According to the natives,
Mukwara and Kilpara were the two wives of a prehistoric black fellow,
"the Eves of the Adam of the Darling," Mr. Lockhart says--like the
Hebrew Lilith and Eve, wives of Adam, _Lilith being a Serpent woman_.
(If Rachael and Leah are really animal names, they may be old phratry
names, though I think it highly improbable.)
The children of wife Mukwara married those of wife Kilpara, and _vice
versa_, the children taking the mother's name. Next, says the myth, as
in the theories of Dr. Durkheim and Mr. Frazer, the two stocks, Mukwara
and Kilpara, subdivided into totem kins, as Kilpara into Emu, Duck,
&c., Mukwara into Kangaroo, Opossum, &c. (There is perhaps no modern
theory of the origin of totemism, including my own, which has not been
somewhere, and to some extent, anticipated by the mythical guesses of
savages. The Port Fairy tribes, in their myth, take my view, and make
the phratries arise in the male ancestor and his wife, two Cockatoos
of various species; the totem kins were brought in by the sons of
the two Cockatoos marrying women from a distance, of other animal
parentage, their children keeping the maternal names, as Duck, Snipe,
and so on. This myth is well inspired, for once!) In the passage of Mr.
Lockhart, as cited by Mr. Curr, he does not give the translation of the
names Mukwara and Kilpara. But in Mr. Brough Smyth's _Aborigines of
Victoria_, a compilation of evidence published in 1878, we find another
myth. "The natives of the northern parts of Victoria" believe that the
makers of the world were "two beings that had severally the forms of
the Crow and the Eagle Hawk." The Eagle Hawk was _Mak-quarra_; the Crow
is _Kil-parra_.[8]
Again, Mr. Bulmer writes: "The blacks of the Murray"--the river
severing northern Victoria from New South Wales--"are divided into
two classes" (phratries), "the Mak-quarra, or Eagle, and the Kilparra,
or Crow. If the man be Mak-quarra, the woman must be Kil-parra," by
phratry.[9]
One myth (1852-53) explains Mukwara and Kilpara as wives of one man,
and mothers of the phratries. The other (1878) says that Mukwara was a
cosmic Eagle Hawk, Kilpara a cosmic Crow. They were on hostile terms,
like Ormuzd and Ahriman; like the Thlinket phratry-founders, Raven and
Wolf; and like the name-giving founders of phratries in New Britain, Te
Kabinana, the author of good, and Te Kovuvura, the author of evil.[10]
Eagle Hawk and Crow, Kilpara and Mukwara, in one of the myths, made
peace, one condition being that "the Murray blacks should be divided
into two classes" (phratries) called Mukwara and Kilpara, Eagle Hawk
and Crow.[11]
Crow and Eagle Hawk, then, were apparently names of hostile groups,
which, making _connubium_, became allied phratries.
The evidence thus is that Mukwara meant Eagle Hawk, that Kilpara meant
Crow, in the language of some tribe which, so far, I have not been able
to identify in glossaries. Probably the tribe is now extinct. But these
two names for Eagle Hawk and Crow now denote two phratries in many
widely separated tribes, which, in common use, _employ various quite
different names for Eagle Hawk and Crow_.
Now the point is that, in Mukwara phratry (Eagle Hawk), we almost
always find, _under another name_, Eagle Hawk as a totem kin; and in
Kilpara, Crow, we find, _under another name_, Crow as a totem kin.
In many other cases, we cannot translate the phratry names, but, by
a fortunate chance, the meanings of Kilpara and Mukwara have been
preserved, and we see that, as in America, so also in Australia,
phratries contain totem kins representing the phratry animal-name
givers.
We proceed to give instances.
On the Paroo River, for example, are the Barinji; they call the Eagle
Hawk "Biliari," or Billiara; their name for Crow is not given[12] But
among the Barinji, Biliari, the Eagle Hawk, is a totem in the phratry
called Mukwara, which means Eagle Hawk; Crow is not given, we saw,
but here at least is the totem kin Eagle Hawk--Biliari--in the Eagle
Hawk phratry, called by the foreign, and, to the Barinji, probably
meaningless name, "Mukwara" (Mak-quarra).[13] This applies to four
other tribes.
The Barkinji have the same phratry names, Mukwara and Kilpara, as the
Barinji. Their totem names are on the same system as those of the
Ta-ta-thi Among the Ta-ta-thi the light Eagle Hawk is _Waip-illi_, he
comes in Mukwarra, that is, in Eagle Hawk, phratry; and _Walakili_
(the Crow), among the Ta-ta-thi, comes in Crow (Kilpara) phratry. The
Wiimbaio, too, have totem Eagle Hawk in Mukwara (Eagle Hawk) and totem
Crow in Kilpara (Crow).
The Keramin tribe live four hundred miles away from the Barinji. They
have not the same name, Biliari, for the Eagle Hawk. Their name for
Eagle Hawk is Mundhill. This totem, Eagle Hawk, among the Keramin,
appears in Eagle Hawk phratry (Mukwara). The Keramin name for Crow is
Wak. He occurs in Kilpara (Crow) phratry. All is as by my theory it
ought to be.[14]
None of these tribes has "matrimonial classes," a relatively late
device, or no such classes are assigned to them by our authorities.
These tribes are of a type so archaic, that Mr. Howitt has called the
primitive type, _par excellence_, "Barkinji."
All this set of tribes have their own names, in their own various
tongues, for "Eagle Hawk" and "Craw," but all call their phratries by
the foreign or obsolete names for "Eagle Hawk" and "Crow," namely,
Mukwara and Kilpara. Occasionally either Crow totem is not given by
our informants, or Eagle Hawk totem is not given, but Eagle Hawk, when
given, is always in Eagle Hawk phratry (Mukwara), and Crow, when given,
is always in Crow phratry (Kilpara). Where both Eagle Hawk and Crow
totems are given, they invariably occur, Eagle Hawk totem in Mukwara
(Eagle Hawk) phratry, and Crow totem in Kilpara (Crow) phratry.
In the Ngarigo tribe, the phratries are Eagle Hawk and Crow (Merung and
Yukambruk), but neither fowl is given in the lists of totems, which,
usually, are not exhaustive. The same fact meets us in the Wolgal
tribe; the phratries are Malian and Umbe (Eagle Hawk and Crow), but
neither bird is given as a totem.[15] Mr. Spencer, in a letter to me,
gives, for a tribe adjacent to the Wolgal, the phratries Multu (Eagle
Hawk), and Umbe (Crow); the totems I do not know. Among the Wiraidjuri
tribe, Mr. Howitt does not know the phratry names, but the tribe
have the Kamilaroi class names, and Eagle Hawk and Crow, as usual, in
the opposite unnamed phratries. Among a sept of the Wiraidjuri on the
Lachlan River, the phratry names are Mukula and Budthurung. The meaning
of Mukula is not given, but Budthurung means "Black Duck" and Black
Duck totem is in Black Duck phratry, Budthurung in Budthurung, as it
ought to be.[16] Mr. Howitt writes that there is "no explanation" of
why Budthurung is both a phratry name and a totem name. The fact, we
see, is usual.
In several cases, where phratry names are lost, or are of unknown
meaning, Eagle Hawk and Crow occur in _opposite_ exogamous moieties,
which once had phratry names, or now have phratry names of unknown
significance. The evidence, then, is that Eagle Hawk and Crow totems,
over a vast extent of country, have been in Eagle Hawk and Crow
phratries, while, when they occur in phratries whose names are lost,
the lost names or untranslatable names _may_ have meant Eagle Hawk and
Crow. Unluckily the names of the phratries of the central tribes about
Lake Eyre and south-west--Kararu and Matteri--are of unknown meaning:
such tribes are the Dieri, Urabunna, and their neighbours. We do indeed
find Kuraru, meaning Eagle Hawk, in a tribe where the phratry name is
Kararu; and Karawora is also a frequent name for Eagle Hawk in these
tribes. But then Kurara means Rain, in a cognate tribe; and we must not
be led into conjectural translations of names, based merely on apparent
similarities of sound.
At all events, in the Kararu-Matteri phratries, we find Eagle Hawk
and Crow opposed, appearing in opposite phratries in five cases, just
as they do in tribes far south.[17] Again, in the Kulin "nation," now
extinct, we learn that their phratries were Bunjil (Eagle Hawk) and
Waa (Crow), while of the totems nothing is known.[18] It is obvious
that several phratry names, capable of being translated, mean these two
animals, Eagle Hawk and Crow, while two other widespread phratry names,
Yungaru and Wutaru, appear to be connected with other animals. "The
symbol of the Yungaru division," says Mr. Bridgman, "is the Alligator,
and of the Wutaru, the Kangaroo."[19] Mr. Chatfield, however, gives Emu
or Carpet Snake for Wutaru, and Opossum for Yungaru.[20]
More certain animal names for phratries are Kroki-Kumite;
Krokitch-Gamutch; Krokitch-Kuputch; Ku-urokeetch-Kappatch;
Krokage-Kubitch; all of which denote two separate species of cockatoo;
while these birds, _sometimes under other names_, are totems in
the phratries named after them. The tribe may not know the meaning
of its phratry names. Thus, in tribes east of the Gournditch Mara,
Kuurokeetch means Long-billed Cockatoo, and Kappatch means Banksian
Cockatoo, as I understand.[21] But, within the phratries of all the
Kuurokeetch-Kappatch forms of names, the two Cockatoos also occur
_under other names_, as totem kins: such names are Karaal, Wila,
Wurant, and Garchuka.[22]
In the Annan River tribe, Mr. Howitt gives the phratries as Walar (a
Bee), and Marla (a Bee), doubtless two Bees of different species.[23]
In this case two names of matrimonial classes, Walar and Jorro, also
mean Bee. Other cases of conjectural interpretation of phratry names
might be given, but where the phratry names can be certainly translated
they are names of animals, in all Australian cases known to me except
one. When the phratry names cannot be translated, the reason may be
that they were originally foreign names, borrowed, with the phratriac
institution itself, by one tribe from another. Thus if tribes with
totems Eagle Hawk and Crow (Biliara and Waa, let us say) borrowed the
phratriac institution from a Mukwara-Kilpara tribe, they might take
over Mukwara and Kilpara as phratry names, while not knowing, or at
last forgetting, their meaning.
Borrowing of songs and of religious dances is known to be common in
the tribes, and it is certain that the Arunta are borrowing four class
names from the north. Again, several tribes have the Kamilaroi _class_
names (Ipai, Kumbo, Murri, Kubbi), but have not the Kamilaroi _phratry_
names, Kupathin and Dilbi. Thus the Wiraidjuri, with Kamilaroi _class_
names, have not Kamilaroi _phratries_, but have Mukula (untranslated),
and Budthurung (Black Duck). The Wonghibon, with Kamilaroi _class_
names, have _phratries_ Ngielbumurra and Mukumurra. On the other
hand the Kaiabara tribe, far north in Queensland, have the Kamilaroi
_phratry_ names Dilebi and Kubatine (= Dilbi and Kupathin), but their
class names are not those of the Kamilaroi.[24]
It may be that some tribes, which had already _phratries_ not of
the Kamilaroi names, borrowed the Kamilaroi _classes_, while other
tribes having the Kamilaroi _phratries_ evolved, or elsewhere borrowed
_classes_ of names not those of the Kamilaroi.
Again, when the four or eight class system has taken firm hold, doing
the work of the phratries, tribes often forget the meaning of the
phratry names, or forget the names themselves. Once more, the phratry
names may once have designated animals, whose names were changed for
others, in the course of daily life, or by reason of some taboo. All
these causes, with the very feeble condition of Australian linguistic
studies, hamper us in our interpretations of phratry and class names.
Often the tribes in whose language they originally occurred may be
extinct. But we have shown that many phratry names are names of
animals, and that the animals which give names to phratries often
occur, in Australia as in America, as totems within their own phratries.
We have thus discovered the two lost totem kins!
Thus, if only for once, conjectures made on the strength of a theory
are proved to be correct by facts later observed. We guessed (i.)
that in the phratries should be totem-kin animals identical with the
phratriac animals. We guessed (ii.) that the phratriac names of unknown
sense might be identical in meaning with the actual everyday names of
the totem animals. And we guessed (iii.) for reasons of early marriage
law (as conjectured in our system) that the totem kins of the same
names as the phratries would be found each in the phratry of its own
name--if discovered in Australia at all.
All three conjectures are proved to be correct. The third was implied
in Dr. Durkheim's and Mr. Frazer's old hypothesis, that there were two
original groups, say Eagle Hawk and Crow, and that the totem kins were
segmented out of them, so that each original animal-named group would
necessarily head its own totemic colonies. But this, in many cases, as
we have seen, is what it does not do, and another animal of its genus
heads the opposite phratry.
Not accepting Mr. Frazer's old theory, I anticipated the discovery of
Eagle Hawk totem kin _in_ Eagle Hawk phratry, and of Crow _in_ Crow
phratry, for reasons less simple and conspicuous. It has been shown,
and is obvious that, by exogamy and female descent, each local group of
animal name, say Eagle Hawk and Crow, would come to contain members of
every group name _except its own_. When the men of Crow _local_ group
had for generations never married a woman of Crow name, and when the
wives, of other names, within Crow _local_ group had bequeathed these
other names to their children, there could be, in Crow local group,
no Crow _by descent_, nor any Eagle Hawk _by descent_ in Eagle Hawk
_local_ group.
Suppose that these two local groups, each full of members of other
animal names derived from other groups by maternal descent, made
_connubium_, and became phratries containing totem kins. _What, then,
would be the marriageable status of the two kins which bare the phratry
names?_ All Crows would be, as we saw, by my system, in Eagle Hawk
phratry; all Eagle Hawks would be Crow phratry (or other phratries, or
"sub-phratries," if these existed). They could not marry, of course,
within their own phratries, that was utterly out of the question. _But,
also, they could not marry into the opposite phratries, lately local
groups, because these bore their own old sacred local group names_. For
the the law of the local group had been, "_No marriage within the name
of the local group_," "No Crow to marry into local group Crow." Yet
here is Crow who, by phratry law, cannot marry into his own phratry,
Eagle Hawk; while, if he marries into phratry Crow, he contravenes
the old law of "No marriage within the local group of your own name."
That group, to be sure, is now an element in a new organisation, the
phratry organisation, but, as Dr. Durkheim says in another case, "The
old prohibition, deeply rooted in manners and customs, survives."[25]
This quandary would necessarily occur, under the new conditions, and in
the new legal situation created by the erection of the two animal-named
local groups into phratries.
Two whole totem kins, say Wolf and Raven, or Eagle Hawk and Crow,
were, in the new conditions, _plus_ the old legal survival, cut off
from marriage. If they died celibate, their disappearance needs no
further explanation. But they do not disappear. If they changed their
totems their descendants are lost under new totem names; but, if
totems were now fully-blown entities, they could not change their
totems. They could, however, desert their local tribe, which has no
_tribal_ "religion" (it sometimes, however, has an animal name), and
join another set of local groups (as Urabunna and Arunta do constantly
naturalise themselves among each other, to-day), or, _they could simply
change their phratries_ (late their local groups). Eagle Hawk totem
kin, by going into Eagle Hawk phratry, could marry into Crow phratry;
and Crow totem kin, by going into Crow phratry, could marry into Eagle
Hawk phratry. This, I suggest, was what they did.
This would entail a shock to tender consciences, as each kin is now
marrying into the very phratry which had been forbidden to it. But, if
totems were now full blown, anything, however desperate, was better
than to change your totem; and after all, Eagle Hawk and Crow were only
returning each into the new phratry which represented their old local
group by maternal descent. Thus in America we do find Wolf totem kin,
among the Thlinkets, in Wolf phratry, and Raven in Raven phratry; with
Eagle Hawk in Eagle Hawk, Crow in Crow phratries, Cockatoo and Bee
in Cockatoo and Bee phratries, Black Duck in Black Duck phratry, in
Australia.
The difficulty, that Crow and Eagle Hawk were now marrying precisely
where they had been forbidden to marry when phratry law first was
sketched out, has been brought to my notice. But the weakest must go to
the wall, and, as soon as the totem became (as Mr. Howitt assures us
that it has become) nearer, dearer, more intimately a man's own than
the phratry animal, to the wall, under pressure of circumstances, went
attachment to the phratry. _Il faut se marier_, and marriage could
only be achieved, for totem kins of the phratry names; by a change of
phratry.
But is the process of totem kins changing their local groups (now
become phratries) a possible process? Under the new _régime_ of fully
developed totemism it was possible; more, it was certainly done, in the
remote past, by individuals, as I proceed to demonstrate.
[1] _Totemism_, p. 62. Cf. McLennan, _Studies_, Series II. pp. 369-371.
[2] _L'Année Sociologique_, i. pp. 5-7.
[3] It is not plain what Mr. Frazer meant when he wrote (_Totemism_,
p. 63). "Clearly split totems might readily arise from single families
separating from the clan and expanding into new clans." Thus a male of
"clan" Pelican has the personal name "Pouch of a Pelican." But, under
female descent, he could not possibly leave the Pelican totem kin,
and set up a clan named "Pelican's Pouch." His wife, of course, would
be of another "clan," say Turtle, his children would be Turtles; they
could not inherit their father's personal name, "Pouch of a Pelican,"
and set up a Pelican's Pouch clan. The thing is unthinkable. "A single
family separating from the clan" of female descent, would inevitably
possess at least (with monogamy) two totem names, those of the father
and mother, among its members. The event might occur with male descent,
if the names of individuals ever became hereditary exogamous totems,
but not otherwise. And we have no evidence that the personal name of an
individual ever became a hereditary totem name of an exogamous clan or
kin.
[4] It was first put to me by Mr. N. W. Thomas, in _Man_, January 1904,
No. 2.
[5] Mr. Howitt affirms that the relative lateness of these classes, as
sub-divisions of the phratries, is "now positively ascertained." (_J.
A. I._, p. 143, Note. 1885.)
[6] Spencer and Gillen, _passim_.
[7] Curr, _The Australian Race_, ii. p. 165. Trubner, London, 1886.
[8] Brough Smyth, i. pp. 423-424. Mr. Howitt renders Kilpara, "Crow,"
among the Wiimbaio, citing Mr. Bulmer, (_Native Tribes of S. E.
Australia_, p. 429.)
[9] Brough Smyth. i p. 86.
[10] Danks, _J. A. I._, xviii. 3, pp. 281-282.
[11] Brough Smyth, i. pp. 423, 424.
[12] Cameron, _J. A. I._, xiv. p. 348. _Native Tribes of S-E.
Australia_, p. 99.
[13] _Biliarinthu_ is a class name in the Worgaia tribe of Central
Australia. (Spencer and Gillen, Northern Tribes, p. 747.)
[14] _Native Tribes of South-East Australia_, pp. 98-100.
[15] Ibid., p. 102.
[16] _Native Tribes of South-East Australia_, p. 107.
[17] _Native Tribes of South-East Australia_, pp. 91-94.
[18] Ibid., p. 126.
[19] _Kamilaroi and Kurnai_, p. 40. 1880.
[20] Ibid., p. 41.
[21] _Native Tribes of South-East Australia_, p. 125.
[22] Ibid., pp. 121-124.
[23] Ibid., p. 118.
[24] _Native Tribes of South-East Australia_, p. 116.
[25] _L'Année Sociologique_, v. p. 106, Note. _Social Origins_, p. 56,
Note.