TEMPORARY UNIONS.
Wife lending. Initiation ceremonies. _Jus primae noctis._ Punishment for
adultery. _Ariltha_ of central tribes. Group marriage unproven.
It has been mentioned above that the _pirrauru_ custom, so far from
being an extension of the recognised practice of Australian tribes, is
in some respects a limitation of it. We may now proceed to illustrate
this. Even among the Dieri the tribal festival on the occasion of an
inter-tribal marriage is marked by free intercourse between the sexes
without regard to existing sexual unions[181] (? either _tippa-malku_ or
_pirrauru_). In the same way the Wiimbaio tribal gatherings were
accompanied by regulated promiscuity, the class rules being the only
limitation. At others wives could be lent or temporarily exchanged by
the husbands[182]. The Geawe-gal held festivals at which wives were lent
to young men, subject to class laws[183]. In other cases the exchange
was limited to brothers or men of the same totem[184]. Among the
Kamilaroi a wife was lent to friendly visitors but only with her
consent. In all these cases we see a state of things similar to or not
unlike the relations of the Dieri _pirrauru_ spouses, and it should be
noted that it is at tribal gatherings that the latter can claim to
exercise their rights. From this it appears that the Dieri custom
amounts to an ear-marking of certain women for the use of certain men,
and is consequently a limitation of the common custom; in consideration
of the fact that the _pirrauru_ men protect them in the absence of their
husbands, they are permitted at the same time to exercise marital
rights, provided their own primary spouses are absent.
Among the Wiimbaio, when sickness was believed to be coming down the
Murray[185], and among the Kurnai, when the _Aurora australis_ was
seen[186], an exchange of wives was ordered by the old men to avert the
threatened evil[187]. This is explained by Dr Howitt as a reversion to
the ancient custom of group marriage. It is however not quite clear on
what grounds it is necessary to treat it as a survival at all. If a day
of prayer and fasting is ordered in order to avert national calamities,
it does not follow that the nation in question was in the habit of
perpetual prayer and fasting at some previous stage of its existence.
Moreover, if the magical rite was formerly the universal practice we may
well ask what induced the tribes which believe in its efficacy to adopt
a new form of marriage. _Ex hypothesi_, it is pleasing to Mungan, or
good against disease; knowing this, they have not hesitated to abolish
group marriage, but apparently without incurring Mungan's wrath, or
bringing any epidemic upon them.
Among the Narrinyeri[188], the old men have a right of access to the
newly initiated girls, but apparently Dr Howitt does not regard this as
a survival. On the other hand the _narumbe_ (initiated youths), who may
not at this period take wives, had unrestricted rights over the younger
women, those "of his own class and totem not excepted," and this Dr
Howitt regards as a survival from the days of the undivided commune,
though if it is so it is hard to see why they should have rights only
over the younger women. The practice does not appear to differ from the
free love found among the Dieri except in the absence of class
restrictions and its limitation to the period after initiation which is
among many other peoples a period of sexual licence.
Another group of customs, also interpreted by Dr Howitt as a survival of
group marriage and an "expiation for individual marriage," calls for
some discussion. It is unnecessary to refer here to the explanation of
the _jus primae noctis_ suggested by Mr Crawley. It may be that the
matter can also to some extent be explained as payment for services, in
the same way as the _pirrauru_ relation shows some signs of being a
_quid pro quo_.
In certain tribes access to the bride is permitted to men of the group
of the husband. Among the Kuinmurbura they are the men who have aided
the husband to carry off the woman[189]; and the same is the case with
the Kurnandaburi and Kamilaroi tribes[190]. It is very significant that
among the Narrinyeri the right of access only accrues in case of
elopement and precisely to those men who actually give assistance in the
abduction, a fact hard to explain on the theory of expiation[191]. Among
the Mukjarawaint the right seems to belong to those of the same totem,
but apparently the young men only[192]; but here too their position as
accessories is quite clear, as indeed it must be in any tribe where the
right accrues to men of the same totem. By all the rules of savage
justice a punishment may be inflicted in these cases either on the
offender himself or on the men of his totem. It is therefore not strange
that they require from the abductor some return for the danger to which
he exposes them, especially if they actually take part in the abduction.
An aberrant form of the custom is found among the Kurnai, among whom the
_jus primae noctis_ falls to men initiated at the same _jeraeil_ as the
bridegroom.
Among the Kurnandaburi there was a period of unrestricted licence after
the exercise of the _jus primae noctis_, even the father of the bride
being allowed access to her. This did not of course violate totem or
phratry regulations. Dr Howitt does not comment on the case, but it
would have been interesting to hear whether both these customs are to be
regarded as survivals and if so what caused the duplication[193].
In estimating the value of the custom of _jus primae noctis_ as evidence
of a prior state of group marriage, a custom of the Yuin should not be
overlooked. If a man elopes with another man's betrothed he is punished
by having to fight the girl's father, brothers, and mother's brother;
the girl was sometimes punished by being beaten; all the men who pursued
her had a right of access provided they were of the right totem and
locality. If however the eloping couple were not caught they were not
liable to punishment after a child was born. There is no mention of any
_jus primae noctis_ where the marriage was the result of betrothal. In
this case therefore the right of access is a punishment, so far as the
girl is concerned; it is earned by taking part in the pursuit, a fact
which confirms the suggested explanation of the right of access at
marriage.
It should not be overlooked that this form of punishment is found among
some tribes as the penalty for adultery[194], when it certainly cannot
be interpreted as an expiation for individual marriage. This was the
case among the Wotjoballuk, the Kamilaroi, and the Euahlayi.
We may now turn to the customs of the central and northern tribes
visited by Messrs Spencer and Gillen. Except in the case of three of the
north-eastern tribes the right of access accrues in connection with the
_ariltha_ ceremony. It may be said at once that there is among these
tribes no trace of access as payment for services; for on the rare
occasions when a wife is captured she is allotted to an individual and
becomes his property at once, according to a statement in the first work
of Spencer and Gillen[195]. In the same work, it is true, this statement
is contradicted by the assertion that on such occasions only the men of
the right class are allowed to have access[196]. But this statement does
not seem to be based on any facts within the knowledge of the writers,
for they make a definite statement to the contrary with regard to the
Arunta customs, and it was with the Arunta that they were specially
concerned, and in the later volume no further details are given, as they
should have been, if the custom was found among any of the tribes
visited on the second expedition.
The association of the right of access with the initiation ceremony is
paralleled, as we have already seen, among other tribes. It hardly seems
necessary to argue a state of primitive promiscuity from a custom of
licence at the period of puberty, which does not in fact differ, except
in degree, from the licence normally enjoyed by the unmarried, and is
readily explicable on other grounds than those suggested by Spencer and
Gillen. If we are not prepared to regard this licence at puberty, which
may equally well have subsisted side by side with marriage or group
promiscuity, as a mere expression of the newly attained sexual rights,
we have as an alternative the magical theory of Mr Crawley. I do not
propose to dwell on this but will pass at once to discuss some points
which seem to have escaped the notice of Spencer and Gillen when they
proposed their hypothesis of promiscuity.
The essential point in connection with these ceremonies is the fact that
access is not limited, as in the case of the Dieri, to men who might
lawfully marry the woman. The right is restricted to men of six classes
out of the eight, including all four of the other moiety and the two of
her own half of her own moiety. Now whatever else may be deduced from
this, one thing is clear, and that is that the custom in its present
form, at any rate, took its rise before the eight classes were
introduced but after the four classes were already in existence and _a
fortiori_ after the phratries were known. Consequently no argument for
promiscuity can be founded on the right of access at initiation. It
cannot be a survival from a time when no marriage regulations were
known, for the simple reason that the custom itself bears unmistakeable
traces of regulations of a comparatively advanced type. It may of course
be argued that these limitations are of late origin. How far this is so
and why such limitations should have been introduced it is impossible to
say; but it is impossible to base an argument for primitive promiscuity
on a state of things which is admittedly not primitive unless we have
good _primâ facie_ grounds for regarding the custom as a survival. There
is nothing in the present case to show that it is not a magical rite.
At other times access is permitted in accordance with class regulations,
the husband's consent being necessary, if indeed he does not actually
take the preliminary steps himself. We have seen that a similar state of
things exists in other tribes. It does not seem necessary to look for
the explanation further than the ordinary customs of savage hospitality,
the desire to do a favour to men who may be useful. It is difficult to
see why Spencer and Gillen regard the fact that women are lent in this
way only to their _unawa_ as a proof of the former existence of group
marriage. Clearly if intercourse is permitted only between certain
persons before marriage and only certain persons are allowed to marry,
we can hardly be surprised to find that these latter are restricted in
the choice of men to whom they may lend their wives after marriage. The
surprising thing would be if it were otherwise.
In addition, as in the tribes we have already considered, irregular
access is practised for magical purposes in connection with the
performance of ceremonies and the sending out of messengers. It has
already been pointed out that we have no grounds for regarding such
practices as survivals; for if we put on sackcloth and ashes as a
penance for our misdeeds, it does not follow that this was ever the
prevailing costume. It is even less possible to interpret the ritual
lending of wives to messengers as a survival, for, _ex hypothesi_, the
messengers were not of the group which "group-married," and messengers
of any sort point to a stage when inter-tribal relations had made
considerable advance and the tribes in question are hardly likely to
have been still in the stage of the "undivided commune."
The survey of Australian customs and terms of relationship leads us to
the conclusion that the former, so far from proving the present or even
former existence of group marriage in that continent, do not even render
it probable; on the latter no argument of any sort can be founded which
assumes them to refer to consanguinity, kinship or affinity. It is
therefore not rash to say that the case for group marriage, so far as
Australia is concerned, falls to the ground. Even were it otherwise,
even were group marriage proved for Australia or for any other part of
the world, we should still be far from having established promiscuity
and group marriage as a stage in the general history of mankind. For
that at least a scheme of development is needed. Even were the arguments
in favour of the group marriage hypothesis much stronger, its supporters
might reasonably be asked to give us something more than assertion and
reassertion without any attempt to show in detail the process of
evolution. To take an example from another sphere, it may safely be said
that the general theory of evolution would find few supporters if it
were not possible to trace some existing species and genera back to some
generalised type in the past. At present the position of a supporter of
the theory of primitive promiscuity and group marriage is analogous to
that of an evolutionist who can only point to a few more or less useless
peculiarities in the anatomy of man without being able to show
resemblances between them and the corresponding portions of fossil or
actually existing anthropoids. He calls them "vestiges[197]" and insists
that _homo_ is descended from a generalised anthropoid. The mere
assertion of the vestigial character of such bones or organs would
hardly carry conviction unless they could be shown to exist in some
anthropoid in a more fully developed state. Similarly the arguments for
promiscuity and group marriage suffer from incurable weakness, and would
so suffer, even were the basis far more reliable than I have shown to be
the case, unless and until it has been shown by what process and for
what reasons man took each upward step. So far only one writer has
attempted, and that nearly thirty years ago, to trace the course of
human development on the hypothesis of primitive promiscuity, and his
scheme is a house of cards.
The student of sociology is at a disadvantage compared with the
zoologist in not being able to unearth his fossils for comparison with
living forms. He must therefore trace the relationship between living
forms, and, in seeking to discover the earlier stages of human progress,
rely in part on the sociology of the higher mammals, in part on the
possibility of showing a logical scheme of human development. When he
examines the living forms he is of course unable to say whether actually
existing savage institutions are in the main line of human progress or
merely bye-paths embryological or teratological. It may be possible to
show that group marriage exists somewhere on the earth at the present
time. Even if this is so, the theory of primitive promiscuity and group
marriage as stages in the general history of mankind remain mere
baseless guesses until we have a systematic account both of the causes
which led to the various steps, and of the processes by which the
various stages were reached.
FOOTNOTES:
[181] Howitt, p. 205.
[182] p. 214.
[183] p. 217.
[184] pp. 224, 260.
[185] p. 195.
[186] pp. 170, 277.
[187] Also among the Kurnandaburi, the Wonkamira, etc. _Journ. Anthr.
Inst._ XX, 62. General circumcision was a remedy in Fiji when the chief
was ill.
[188] And among the Dieri, according to Gason, _Journ. Anthr. Inst._ XX,
87.
[189] p. 219.
[190] pp. 205, 193. _J.A.I._ XII, 36.
[191] p. 245.
[192] p. 269.
[193] He also omits to mention the _Muni_ ceremony, described in _Journ.
Anthr. Inst._ XX, 62. If general licence is of magical efficacy in cases
of sickness, it can hardly be argued that general licence at marriage
has not, as Mr Crawley argues, a magical significance.
[194] p. 245.
[195] _C.T._ 556.
[196] _C.T._ 104.
[197] Commonly but erroneously termed "rudimentary organs." It is a
natural and justifiable assumption for a zoologist that all vestigial
organs have previously been more largely developed. It is also an
assumption that a given custom is vestigial, but it is not a justifiable
one.
APPENDIX.
ANOMALOUS MARRIAGES.
Decay of class rules in South-East. Descent in Central Tribes. "Bloods"
and "Castes."
A certain number of Australian tribes have ceased to adhere strictly to
the regulations of their class systems. Thus, in the Kamilaroi tribe a
correspondent of Dr Howitt's found intra-class marriage, the totem only
being different; in determining the class and totem of the children the
ordinary rule held good[198]. The Wiradjeri on the Lachlan permit Ipai
to marry Muri as well as Kumbo, the two classes both belonging to
Kupathin; in each case certain totems only, viz. emu, opossum, snake and
bandicoot, have the privilege[199]. The same anomaly is found in the
Wonghibon tribe[200].
Among the Warramunga and other northern tribes Spencer and Gillen find
that the division of the classes, explained in the last chapter, does
not prevent marriages from taking place which this division ought to
prevent, if the Arunta rule were followed[201]. A curious feature of
these marriages is that the children of the anomalous union pass into
the class which would have been theirs if their mother had wedded her
normal spouse. It is not easy to say whether this should be regarded as
a survival of matrilineal descent; it is, however, clear that only the
existence of phratriac names enables us to say definitely that the
descent in this tribe is in the male line.
According to the information printed by Mr R.H. Mathews this
irregularity is by no means the sum total of anomalies. His information
is far from being commonly accepted as accurate; but, as will be shown
later, there are correspondences between his statements and those of
other observers, which make it probable that his statements have some
basis in fact. At any rate they deserve notice, if only that they may be
contradicted by competent witnesses, if they are incorrect.
In the Inchalachee tribe, according to Mr Mathews, descent of the
classes is reckoned through females. In the place of the arrangement
shown in Table I a, he gives the order 3, 4, 8, 7; 6, 5, 1, 2[202]. Any
man of the first moiety may marry any woman of the second, though
certain marriages are normal and one of the remainder more usual than
the others. The effect of these rules is to make it possible for a man
to marry any woman of his own generation, even if she be of his own
class. This is precisely the same as the case reported from the
Kamilaroi by Dr Howitt, if we may take it that in the latter case the
normal marriages are found side by side with the anomalous ones.
In the Inchalachee marriages the children, as in the Warramunga cases of
Spencer and Gillen, take the class which they would have had if the
woman had taken her normal spouse. On this Mr Mathews relies for the
statement that descent is reckoned in the female line in this tribe.
But, as we have seen, such a view is erroneous as regards the
Warramunga, among whom anomalous marriages also occur; it is therefore
by no means clear that the Inchalachee are matrilineal. We have even
more reason to doubt his view as to the Binbinga, for whom we have the
evidence of Spencer and Gillen.
Mr Mathews also reports among the Wiradjeri marriages resembling in many
respects those mentioned above from the Wailwun tribe[203]. The table
does not seem to be complete; it is therefore useless to enquire on what
principle these marriages are arranged. There seems, however, no reason
to doubt the substantial accuracy of the information.
More revolutionary is the statement that these cross-class marriages are
based on an actual kinship organisation, to which Mr Mathews gives the
name of "blood" (Table III, p. 50)[204].
Running across the phratries and classes are divisions known as
Gwaigullean and Gwaimudthen, Muggulu and Bumbirra, etc., which have the
meaning of "sluggish" and "swift" blood respectively. The bloods again
are sometimes subdivided. In the Ngeumba tribe Gwaimudthen is divided
into nhurai (butt) and wangue (middle), while Gwaigulir is equivalent to
winggo (top). These names refer to different portions of the shadow of a
tree and refer to the positions taken up in camping by the persons
belonging to the different "bloods" and "castes." In this, it may be
noted, these organisations follow the parallel of the phratries and
classes.
With the correspondences in names shown in Table III. before our eyes,
it is difficult to suppose that the statements of Mr Mathews have no
basis in fact. In the absence of further information, however, it is
clearly impossible to discuss the origin of these divisions. It seems
most probable that they are the systematisation of the anomalous
marriages already cited. But much more information is needed before
anything like certainty can be attained in the matter. Both actual
genealogies and tables of terms of relationship must be in our hands
before we can come to a decision.
FOOTNOTES:
[198] Howitt, p. 204.
[199] _ib._ p. 211.
[200] _ib._ p. 214, cf. _J.A.I._
[201] _Nor. Tr._ pp. 107, 114.
[202] _Proc. R.G.S. Qu._ XX, 71.
[203] _J.R.S.N.S.W._ XXXI, 173.
[204] _ib._ XXXVIII, 207-17, XXXIX, 117, _Proc. R.G.S. Qu._ XX, 53, etc.
INDEX OF PHRATRY, BLOOD, AND CLASS NAMES.
Phratry and Blood names are in caps., Class names in roman. In the
references Map II is equivalent to Table I (pp. 42-48), Map III to
Table II (pp. 48-51). The numbers refer to pages, save in the case
of Table I a.
Ahjereena, 46, Map II, viii
Akamaroo, Table I a, 9
Anbeir, 44, Map II, v
Appitchana, Table I a, 12
Appungerta, Table I a, 12
Arara, 45, Map II, viii
Ararey, 46, Map II, viii
Arawongo, 45, 76, Map II, viii
Arenia, 45, Map II, viii
Arrakan, 43, Map II, ii
Arrenynung, 46, Map II, viii
Awukaria, 47, Map II, xi
Awunga, 45, Map II, viii
Badingo, 46, Map II, ix
Balgoin, 43, 83, Map II, iii
Ballaruk, 48, Map II, xiv
Ballieri, 47, Map II, xiii b
Banaka, 47, Map II, xiii b
Banjoor, 43, 44, 76, Map II, iii, iv
Banniar, 44, Map II, iv
Barah, 43, Map II, iii
Baran, 43, 74
Barry, 46, Map II, viii
Belthara, 47, Map II, xiii a
Belyeringie, Table I a, 9
Beneringie, Table I a, 9
BIINGARU, 47, 50, Map III, 41
Biliarinthu, Table I a, 7
Blaingunju, Table I a, 7
Bolangie, Table I a, 8, 9
Bondan, 43, Map II, iii
Bondurr, 43, Map II, iii
Bongaringie, Table I a, 8
Boogarloo, 47, Map II, xiii b
Boonongoona, Table I a, 9
BUDTHURUNG, 42, 50, Map III, 21
Bullaranjee, Table I a, 4
Bulleringie, Table I a, 8
Bulthara, 47, Table I a, 12, Map II, xiii
Bunbai, 44, Map II, v
Bunburi, 44, 76, Map II, v
Bunda, 43, 83, Map II, iii
Bungaranjee, Table I a, 4
Bungumbura, 74
BUNJIL, 48, Map III, 1
Bunjur, 44, Map II, iv
Bunya, 44, Map II, iv
BURGUTTA, see also Pakoota
Burong, 47, Map II, xiii b
Burralangie, Table I a, 8, 9
Butcharrie, 47, Map II, xiii b
Butha, 42, Map II, i
Bya, 42, Map II, i
Carburungo, 46, Map II, ix
Carribo, 43, Map II, ii
Carrigan, 43, Map II, ii
CHEPA, 45, 50, 53, Map III, 32
Chagarra, Table I a, 14
Chambeen, Table I a, 14
Chambijana, Table I a, 15
Changally, Table I a, 14
Changary, Table I a, 15
Chapota, Table I a, 15
Chavalya, Table I a 14, 15, 16
Cheekungie, 45, 75, Map II, vi
Chikun, 45, 75, Map II, vi
Chinuma, Table I a, 15
Chooara, Table I a, 14
Choolima, Table I a, 15
Choongoora, Table I a, 14, 15
Chowan, Table I a, 14
Chowarding, Table I a, 14
Chungalla, Table I a, 15
DARBOO, 50, Map III, 12
DEEAJEE, 43, 50, Map III, 26
Deringara, 47, Map II, xiii a
Derwen=Theirwain, 43, 82, Map II, iii
Dhalyeree, Table I a, 1, 16
Dhongaree, Table I a, 1
Dhungaree, Table I a, 16
Didaruk, 48, Map II, xiv
DILBI, 42, 43, 50, 53, Map III, 20
Eemitch, Table I a, 10
GAMANUTTA, 48, 50, Map III, 33
GAMUTCH, 49, Map III, 5
GIRANA, 42, 50, 51, Map III, 25
Gnangball, 47
Gooroona, 43, Map II, ii
Goothamungo, 46, Map II, ix
Gubilla, 47, Map II, xiii a
GWAIGULLEAN, 42, 50, 51, Map III, 22
GWAIGULLIMBA, 51
GWAIMUDHAN, 51
Gwaimudthen, 42, 50, 51, Map III, 22
Heyanbo, 74
Ikamaru, Table I a, 7
ILLITCHI, 47, 50, 53, Map III, 40
Imballaree, Table I a, 10
Imbannee, Table I a, 10
Imbawalla, Table I a, 10
Imbongaree, Table I a, 10
Imboong, 43, Map II, ii
Immadena, Table I a, 10
Inganmarra, Table I a, 10
Inkagalla, Table I a, 10
Ipai, 42, Map II, i
Ipatha, 42, Map II, i
Irrakadena, 43, Map II, ii
Irroong, 43, 76, Map II, ii
Irpoong, 43, 73, Map II, ii
Irpoong-Marroong classes, 73
Jamada, Table I a, 16
JAMAGUNDA, 48, 50, Map III, 33
Jambijana, Table I a, 1
Jameragoo, Table I a, 4
Jameram, Table I a, 16
Janna, Table I a, 1, 16
Jarbain, 44, Map II, iv
Jeemara, Table I a, 1
Jimidya, Table I a, 1
Jimmilingo, 46, Map II, ix
Jinagoo, Table I a, 4
Joolam, Table I a, 16
Joolama, Table I a, 1
Joolanjegoo, Table I a, 4
Jooralagoo, Table I a, 4
Jorro, 45, Map II, vii
Jumeyungie, Table I a, 8
Jummiunga, Table I a, 16
Jungalagoo, Table I a, 4
Jungalla, Table I a, 1, 16
JUNNA, 45, 50, Map III, 32
Jury, 46, 75, Map II, viii
Kabidgi, Table I a, 12
Kapoodungo, 46, Map II, ix
KAPPATCH, 49, Map III, 6
KAPUTCH, 49, Map III, 5
Kaiamba, 47, Map II, xiii b
Kairawa, 44, Map II, iv
KARARAWA, 49, Map III, 7
KARARU, 49, Map III, 7
Karavangi, 45, 75, Map II, vi
Kari, 48, Map II, xvi
Karilbura, 44, Map II, iv
KARPEUN, 43, 50, Map III, 26
Karpungie, 45, 75, Map II, vi
KARTPOERAPPA, 49, Map III, 6
Kearra, 44, 76, Map II, iv
Kellungie, 45, 75, 76, Map II, vi
KILPARA, 49, Map III, 4
Kingelunju, Table I a, 7
KINGILLI, 47, 50, Map III, 42
KIRARU, 49, Map III, 7
KIRTUUK, 49, Map III, 6
Kommerangie, Table I a, 8, 9
KOOCHEEBINGA, 49, Map III, 10, 53
Koodala, 44, 76, Map II, iv
KOOKOOJEEBA, 49, Map III, 10
KOOLPURU, 49, Map III, 8
Koomara, 47, Map II, xiii a
Koopungie, 45, 75, 76, Map II, vi
KOORABUNNA, 49, Map III, 11
KOORAGULA, 49, Map III, 11
KOORAMEENYA, 49, n. 19
Kooran, 43, Map II, ii
Koorgilla, 44, 74, Map II, v
Koorpal, 44, Map II, iv
KROKAGE, 49, Map III, 5
KROKI, 49, Map III, 5
KROKITCH, 49, Map III, 5
Kubaru, 44, 76, Map II, v
Kubi, Kubbi, 42, 76, 83, Map II, i
Kubitha, 42, Map II, i
Kuial, 46, Map II, x
Kuialla, 44, 76, Map II, iv
KULITCH, 49, Map III, 5
Kumara, 47, 76, 79, Map II, xiii, Table I a, 12
Kumbo, 42, 76, Map II, i
KUMIT, 49, Map III, 5
Kunggilungo, 46, Map II, ix
Kungilla, Table I a, 9
Kunullu, Table I a, 8
KUPATHIN, 42, 43, 50, Map III, 20
Kurbo, 43, 74, 76, Map II, ii
Kurgan, 43, Map II, ii
Kurkilla, 45, 72, Map II, v
Kurongon, 45, 75, Map II, vi
Kurpal, 44, 72, 74, 76, Map II, iv
Kutchal, 45, Map II, vii
KUUNAMIT, 49, Map III, 6
KUUROKEETCH, 49, Map III, 6
Kymerra, 47, Map II, xiii b
Langenam, 48, 74, Map II, xv
Lenai, 74
LIARAKU, 47, 50, 53, Map III, 43
LIARITCHI, 47, 50, 53, Map III, 40
Loora, 45, Map II, viii
Mahngal, 46, Map II, viii
MALIAN, 49, 53, Map III, 3
MALLERA, 45, 50, 52, Map III, 28
MALLERA-WUTHERA phratries, 52 sq.
Mambulgit, 36
Manjarojally, 36
Manjarwuli, 36
Maringo, 46, 75, 76, Map II, ix
Marinungo, 46, Map II, ix
Marro, 43, Map II, ii
Marroong, 43, 76, Map II, ii
Maroongah, 43, Map II, ii
Matha, 42, Map II, i
MATTERA, 49, 66, Map III, 7
MATTERI, 49, 52, 53, 66, Map III, 7
Matyang, 43, Map II, ii
MERUGULLI, 42, 50, 51, Map III, 25
MERUNG, 48, Map III, 2
Moorob, 74
Moroon, 43, Map II, iii
MUKULA, 42, 50, 53, Map III, 21
MUKUMURRA, 42, 50, 53, Map II, 23
MULLARA, 46, 50, Map III, 28
MULTA, 49, 53, Map III, 3
Mumbali, 46, Map II, x
Munal, 44, Map II, iv
Mungilly, 46, Map II, viii
MUNICHMAT, 48, 50, Map III, 34
Munjungo, 46, Map II, ix
MUQUARA, 49, 52, Map III, 4
Muri, 42, 73, 83, Map II, i
Muri-Kubbi classes, 73
MURLA, 45, 50, Map III, 31
Murungun, 46, Map II, x
Nabajerry, Table I a, 15
Nabungati, Table I a, 14
Naganok, 48, Map II, xiv
Nagarra, Table I a, 14
NAKA, 45, 50, Map III, 30
Nakomara, Table I a, 13
Nala, Table I a, 2
Nalangininja, Table I a, 11
Nalaringinja, Table I a, 11
Nalinginja, Table I a, 11
Nalirri, Table I a, 2
Naltjeri, Table I a, 13
Namaja, Table I a, 1
Namaringinja, Table I a, 11
Namaringinta, Table I a, 11
Nambean, Table I a, 1
Nambeen, Table I a, 14
Nambin, Table I a, 13
Nambjana, Table I a, 15
Nambitjin, Table I a, 2
Nambitjinginja, Table I a, 11
Namegor, 48, Map II, xv
Namigili, Table I a, 13
Namininja, Table I a, 11
Namita, Table I a, 2
Namyungo, 48, Map II, xiv
Nana, Table I a, 2
Nanagoo, Table I a, 15
Nanakoo, Table I a, 16
Nanajerry, Table I a, 14
Nangally, Table I a, 14
Nangili, Table I a, 14, 15
Naola, Table I a, 15
Napanunga, Table I a, 13
Napungerta, Table I a, 13
Naralu, Table I a, 13
Narbeeta, Table I a, 15
Narechie, Table I a, 9
Narrabalangie, Table I a, 8, 9
Nemira, Table I a, 15
Nemurammer, Table I a, 8
Neonammer, Table I a, 8
Ngarrangungo, 46, Map II, ix
NGIELBUMURRA, 42, 50, Map III, 23
NGIELPURU, 50
NGIPURU, 50
NGUMBUN, 42, 50, 51, Map III, 24
NGURRAWAN, 42, 50, 51, Map III, 24
Nhermana, Table I a, 15
Niamaku, Table I a, 6
Niameragun, Table I a, 3
Niamerum, Table I a, 5
Ninum, Table I a, 3
Niriuma, Table I a, 5
Nolangmer, Table I a, 8
Nongarimmer, Table I a, 8
Nooara, Table I a, 14
Nowala, Table I a, 1
Nowana, Table I a, 14
Nuanakuma, Table I a, 6
Nullum, 74
Nulum, Table I a, 3
Nulyarammer, Table I a, 18
NUMBUN, 42, Map III, 24
Nunalla, Table I a, 2
Nungalermer, Table I a, 8
Nungalla, Table I a, 2, 13, 15
Nungallakurna, Table I a, 6
Nungallum, Table I a, 3, 5
Nungari, Table I a, 2
Nuralakurna, Table I a, 6
Nurlanjukurna, Table I a, 6
Nurlum, Table I a, 5
Nurralammer, Table I a, 8
Nurulum, Table I a, 3, 5
Nurumball, 47
Obu, 44, 83, Map II, v
Odall, 47
OOTAROO, 45, 46, 50, Map III, 29; see also Wuthera, etc.
Packwicky, 48, Map II, xv
PAKOOTA, 45, 46, 50, 53, Map III, 29
Paliarina, Table I a, 3, 5, 6
Paliarinji, Table I a, 3, 5
Palyang, 43, Map II, ii
Pamarung, 48, Map II, xv
Pandur, 43, Map II, iii
Panunga, 47, Table I a, 12, Map II, xiii
Parajerri, 47, Map II, xiii b
Parang, 43, 72, Map II, iii; see also Baran
Parungo, 47, Map II, xiii b
Patingo, 46, Map II, ix
Perrynung, 46, Map II, viii
Pungarinia, Table I a, 3, 6
Pungarinji, Table I a, 3, 5, 6
Pungarinju, Table I a, 7
Purdal, 46, 75, Map II, x
Purula, 47, Table I a, 12, Map II, xiii
Ranya, 45, 75, Map II, viii
Rara, 45, Map II, viii
Roanga, 74, 76
Roumburia, 47, Map II, xi
Tabachin, Table I a, 10
Tabadena, Table I a, 10
Taran, 43, Map II, iii
Tarbain, 44, Map II, iv
Tchana, Table I a, 2
Teilling, 74
Thakomara, Table I a, 13
Thalaringinja, Table I a, 11
Thalirri, Table I a, 2
Thama, Table I a, 2
Thamaringinja, Table I a, 11
Thamininja, Table I a, 10
Thapanunga, Table I a, 13
Thapungarti, Table I a, 13
Theirwain, 43, Map II, iii
Thimmermill, Table I a, 9
Thungalla, Table I a, 2, 13
Thungallaku, Table I a, 6
Thungallinginja, Table I a, 11
Thungallum, Table I a, 3, 5
Thungarie, Table I a, 2
Thungaringinta, Table I a, 11
TINEWA, 49, Map III, 8
Tjambin, Table I a, 13
Tjambitjina, Table I a, 2
Tjameraku, Table I a, 6
Tjameramu, Table I a, 7
Tjamerum, Table I a, 3, 5
Tjapatjinginja, Table I a, 11
Tjapetjeri, Table I a, 13
Tjimara, Table I a, 2
Tjimininja, Table I a, 11
Tjimita, Table I a, 2
Tjinguri, Table I a, 13
Tjinum, Table I a, 3
Tjuanaku, Table I a, 5
Tjulantjuka, Table I a, 5, 6
Tjulum, Table I a, 3
Tjupila, Table I a, 13
Tjurla, Table I a, 2
Tjurulinginja, Table I a, 11
Tjurulum, Table I a, 3, 5
Tondarup, 48, Map II, xiv
TOOAR, 50, Map III, 12
Toonbeungo, 46, Map II, ix
Trumininja, Table I a, 11
TUNNA, 45, 50, Map III, 30
UA, 46, 50, Map III, 44
Uanaku, Table I a, 6
Ubur, 44, 83, Map II, v
Uknaria, Table I a, 12
ULUURU, 47, 50, 53, Map III, 41, 42
UMBE, 49, Map III, 3
Umbitchana, Table I a, 12
Unburri, 44, Map II, v
Ungalla, Table I a, 12
Unmarra, Table I a, 10
Unwannee, Table I a, 10
Uralaku, Table I a, 6
Urgilla, 44, Map II, v
URKU, 46, 50, Map III, 44
Urtalia, 47, Map II, xi
Urwalla, Table I a, 10
Uwallaree, Table I a, 10
Uwungaree, Table I a, 10
WAA, 48, Map III, 1
WAANG, 48, Map III, 1
Wairgu, Table I a, 7
WALAR, 45, 50, Map III, 31
Walar, 45, Map II, vii
Wandi, 45, Map II, vii
Warganbah, 43, Map II, ii
Warkie, Table I a, 9
Warrithu, Table I a, 7
WARTUNGMAT, 48, 50, 53, Map III, 34
Waui, 48, Map II, xvi
Weiro, 43, Map II, ii
Werrican, 43, Map II, ii
Wialia, 47, Map II, xi
WILIUKU, 47, 50, 53, Map III, 43
Wilthuthu, 48, Map II, xvi
Wiltu, 48, Map II, xvi
Wirrikin, 43, Map II, ii
Wirro, 43, Map II, ii
WITTERU, 44, 50, Map III, 27
Wombee, 42, 76, Map II, i
Wombo, 43, 76, Map II, ii
Womboongah, 43, Map II, ii
Wongan, 43, Map II, ii
Wongo, 44, 76, Map II, v
WOODAROO, 46, 50, Map III, 27, 28, 29
WOOTAROO, 45, 50, Map III, 27; see also Ootaroo
WREPIL, 48, Map III, 1
WUTHERA, 45, 50, 53, 54, 66, Map III, 28
WUTHERA-MALLERA phratry, 66
WUTTHURU, 44, 50, Map III, 27
Yakomari, Table I a, 3, 5, 6, 8, 79
Yakomarin(a), Table I a, 3, 5, 6
Yangor, 48, Map II, xiv
Yelet, 74
Yoolgo, 74
Youingo, 46, 72, 76, Map II, ix
YUCKEMBRUK, 48, Map III, 2
Yukamura, Table I a, 4
Yungalla, Table I a, 10
YUNGAROO, 45, 50, Map III, 27
YUNGARU, 44, 50, 53, Map III, 27
YUNGNURU, 44, 50, Map III, 27
YUNGO, 45, 49, 50, 53, 66, Map III, 9, 27
YUNGO phratry, 66
SUBJECT INDEX.
Names of Australian tribes are in Clarendon, native words and parts of
words in italics. Words in inverted commas are defined.
Abduction, 103
Adoption, 2, 5, 7
Adultery, punishment for, 146
Affinity, 6
"Age grades," 2, 92, 112
_Agoo_ as suffix, 80
_Aku_ as suffix, 80
=Akulbura= classes, 44
America, tribe in, 7
American organisations, 9, 33
_An_ as feminine termination 43, 44
_Ana_ as suffix, 80
=Anaywan= classes, 43
_Angie_ as suffix, 80
_Anjegoo_ as suffix, 80
Annan R., classes on, 45
Anomalous areas, 51, 72
Anomalous marriages, 151
=Anula= classes, 47
_Ara_ as suffix, 80
Arab phratries, 10
_Archæologia Americana_, 33, 34
_Aree_ as suffix, 60, 80
_Ariltha_, 145
=Arunta= classes, Table I a, 47
customs, 145
kinship terms, 96
meaning of, 82
primitiveness, 70
S., classes, 47
totemism, 12
Associations, changes in, 1
natal, 2
Atkinson, J.J., 63
Aversion, sexual, 117
=Badieri= classes, 44, 51
phratries, 45, 51
Baiame, 57
_Balcoin_, 83
=Barkinji= betrothal, 22
phratries, 49
=Bathalibura= classes, 44
_Beena_ marriage, 108
Belyando R., classes on, 44
=Berriait= phratries, 49
Betrothal and potestas, 22
rule of descent, 22 sq.
=Binbinga= classes, Table I a, 47
=Bingongina= classes, Table I a, 47
phratries, 47
Bird myth, 55
conflict myth, 55
Blood and phratry organisations, 68
cousins, marriage forbidden to, 7
division, 31
feud, 26
organisations, 30, 153
relationship, 4
Bloomfield R., phratries on, 38, 50
Brother and sister marriage, 69
meaning of terms in Morgan's work, 111
_Bu_ as prefix, 80
_Bulcoin_, 83
_Bulthara_, 83
_Bundar_, 83
=Buntamurra= classes, 44
"Caste" subdivision, 153
_Cha_ as prefix, 79
Chieftainship, 25
Child and parent, 23, 119
Children and parents, 4
_Choo_ as prefix, 80
"Classes, intermarrying," 30
and phratries, 51, 72, 87
and totems, 89
later than phratries, 71
list of, 42 sq.
names, borrowing of, 75 sq.
meaning of, 82
Class organisations, 37 sq.; Map II, 40
effect of, 86
origin of, 100
Classificatory terms of relationship, 93
Conception, theories of, 12, 23
"Consanguinity," 3 sq.
Consent of husband, 131, 138, 146
Contrasts in phratry names, 54, 56, 68
"Couple," 30
Cousin marriage, 70
Crow phratry, 53
Cunow, H., 86, 91
=Dalebura= classes, 44
=Darkinung= classes, 42 n.
_Deeroyn_, 82
Degeneration and incest, 113
Descent, rule of, 11, 12 sq.; Map I, 40
change of, 15, 16
Descriptive terms of relationship, 93
"Determinant spouse," 30
=Dieri= betrothal, 22
marriage rules, 97
phratries, 49
wife lending, 143
_Dippa-malli_, 133
=Dippil= classes, 43, 51
phratries, 43, III b, 51
"Direct descent," 30
_Dirrawong_, 82
Durkheim, E., 69, 87, 90
_Durween_, 82
Eaglehawk, 54
and crow, 53, 59
phratries, 67
_Eanda_, 10
Earl, G.W., 36
Economic conditions and rule of descent, 27
_Egor_ as feminine suffix, 49
Eight-class names, centre of origin, 78
percentages of resemblance and difference, 77, 78
system, 76
tribe in Queensland, 97
Elder and younger, meaning of, 98
brother, authority, 100
Elopement, 20, 144
_Eranta_, 82
=Euahlayi= classes 42, 51
phratries, 42 e, 50, 51, 54
Exchange of wives, 143
Exogamy, 6, 30
origin of, 63
Family, 1
types of, 8
Father and son, conflict of, 17
Father and daughter marriage, 114
Father right, see Patriliny
Female descent, see Matriliny
Females, property vested in, 26
Feminine class names, 80
Fison, L., on group marriage, 127
Folktales, stock of, 57
Four-class area, 73
and eight-class systems, results compared, 97
Frazer, J.G., 69
on totemism, 12
Free love, 106, 129
Free union, 106
Gason, S., 13
_Gamé_, 106
_Gan_ as feminine termination, 43
=Geawegal classes=, 42
wife lending, 142
=Geebera= phratries, 49
Generation, marriage within, 99
=Gnalluma= classes, 47, 48
=Gnamo= classes, 47, 48
=Gnanji= classes, Table I a, 47
phratries, 47
=Goa= classes, 44
=Goonganji= phratries, 49
=Goothanto= classes, 45
Gregory, J.W., 27, 67
Grey, Sir G., 34
Groups, local, 29
meaning of, 136
primitive, 13, 64
Group marriage and _pirrauru_, 136
meaning of term, 127
not proven, 148
_Gurk_ as feminine suffix, 49
Haida phratries, 9
Hausa rules of avoidance, 99
Hereditary kinship groups, 12
Hodgson, C.P., 35
Homophones, 82
Hottentots non-totemic, 8
Howitt, A.W., 16, 23, 37, 121, 134
_Iker_ as suffix, 80
=Iliaura= classes, Table I a, 47
=Ilpirra= classes, Table I a, 47
In-and-in breeding, 115
Incest and degeneration, 113
=Inchalachee= classes, Table I a, 47
marriage, 151
"Indirect descent," 30
Individual property, 25
_Inginja_ as suffix, 80
Inheritance and descent, 18, 25
and patriliny, 22
of widow, 20
of wife by brother, 20, 21
Initiation and free love, 144
_Inja_ as suffix, 80
"Intermarrying classes," 30
Isaacs, F.N., 35
_Itch_ as suffix, 63, 80
_Itchana_ as suffix, 80
=Itchumundi= "bloods," 50
phratries, 49, 50
_J_ as prefix, 84
_Ja_ as prefix, 79, 80
_Jarr_ as feminine suffix, 49
Jealousy, 131
_Joo_ as prefix, 80
=Joongoongie= classes, 48
phratries, 48
=Jouon= classes, 44, 51
phratries, 45, 51
_Jus primae noctis_, 140, 144
_K_ as prefix, 84
=Kabi= classes, 43
=Kaitish= classes, Table I a, 47
=Kalkadoon= classes, 46, 51
phratries, 46, 51
=Kamilaroi= classes, 42
customs, 143
marriage, 151
organisation, 31 sq.
phratries, 42 a
wife lending, 142
_Kandri_, 130
=Kangulu= classes, 44
phratries, 44, IV b, 51
_Kanunka_, 83
=Karandee= class names, 74
Kempe, H., 84
=Keramin= phratries, 49
=Kiabara= classes, 43, 51
Kimberley, classes at, 47, 48
"Kin group," 8
"Kinsman," 31
"Kinship," 3 sq.
and consanguinity, 23
groups, 2, 7
origin of idea, 13, 14
tribal, 5
_Kodi-molli_, 133
=Kogai= classes, 44, 51
phratries, 45, 51
Kohler, J., on group marriage, 127
=Kombinegherry= classes, 43
_Koo_ as prefix, 80
=Koogobathy= classes, 46
_Koolbirra_, 82
=Koonjan= classes, 46
=Koorangie= classes, Table I a, 47
_Korkoren_, 83
_Korkoro_, 75, 83
_Ku_ as prefix, 79, 80
_Kubbi_, 83
=Kuinmurbura= betrothal, 22
classes, 44
customs, 144
phratries, 44, IV a, 51
rules of residence, 16
_Kulbara_, 82
=Kurnai= customs, 143, 144
phratries, 49, n. 8
polygamy, 134
relationships, 120
rule of residence, 17, 18
=Kurnandaburi= phratries, 49
polygamy, 132
Kutchin phratries, 9
Landed property, 7, 8, 29
Lang, Andrew, ii, 63
Languages, differentiation of, 60, 81
Leichardt, L., 35
Lending of wives, 132 sq., 143
_pirrauru_ wives, 132, 135, 139
Levirate, 20, 134
Liaison, 107, 133
=Limba Karadjee= classes, 36
Local group, constitution of, 26
influence of, in causing change of rule of descent, 26
types of, 8
Macarthur, Capt., 35
_Maian_, 134
_Mala_, 82
_Male_, 82
Male descent, _see_ Patriliny
_Malu_, 82
=Mara= classes, 46
phratries, 46
Marriage, definition of, 103, 105 sq.
evolution of, Morgan's theory, 110
forms of, 108
origin of, 64
prohibitions, 3, 6
rules, 97 sq.
and kinship terms, 93
Maryborough tribes, classes of, 43
phratries, 43, III a, 51
rules of residence, 17
Mathews, R.H., 31, 150
Matriliny in eight-class tribes, 151
origin of, 13, 19
primitive, 69
priority of, 12, 15
"Matrilocal," 30
marriage, 16
Matripotestal family, 8, 109
=Mayoo= classes, Table I a, 47
=Meening= classes, Table I a, 47
Melanesian phratries, 10
=Miappe= classes, 46, 51
phratries, 46, 51
Migrations, 61
=Milpulko= phratries, 49
=Miorli= classes, 44
=Mittakoodi= classes, 44, 51
phratries, 45, 51
"Mixed group," 8
Mohegan phratries, 9
=Monobar= classes, 35
Moore, G.F., 34
=Moree= classes, 42
Morgan, Lewis, on promiscuity, 110
Mother right, see Matriliny
Mother, term for, 123
=Mukjarawaint= betrothal, 22
customs, 144
=Murawari= "bloods," 51
classes, 42, 51
phratries, 42 f, 50, 51
Murchison R., classes on, 47, 48
_Muri_, 83
=Mycoolon= classes, 72
Myths, diffusion of, 56
_N_ as prefix, 80
Nagualism, 12
Narran R., classes on, 42
=Narrangga= classes, 48
Narrinyeri customs, 143, 144
"Natal associations," 2
=Nauo= phratries, 49
Near relatives, marriage of, 113
New Hebrides club-house, 106
=Ngarrego= phratries, 48
=Ngerikudi= kinship terms, 95
=Ngeumba= "bloods," 51
classes, 42, 51
phratries, 42 d, 51
organisation, 152
Nicol Bay, classes at, 47, 48
Nind, S., 34
_Noa_, 122, 129
_Noa-mara_, 129
_Nu_ as prefix, 80
_Nupa_, 98, 135
_Obur_, 83
=Oolawunga= classes, Table I a, 47
_Oruyo_, 11
Ovaherero organisations, 10
_Palyara_, 83
_Palyeri_, 83
_Panunga_, 83
=Parnkalla= phratries, 49
Paternity, uncertain, 21
Patria potestas, 15, 19
Patrilineal inheritance, 18
Patriliny, causes of, in Australia, 27
cause of rise, 22
possible primitive, 13
"Patrilocal," 30
Patripotestal family, 8, 109
=Peechera= classes, 42
Phratries and classes, 51, 72, 87
list of, 48 sq.
object of, 69
origin of, 65
systematic groups as, 9
"Phratry," 30
Phratry names, 32 sq.
meanings of, 53 sq.
organisations, distribution of, 9, 37 sq.; Map III, 40
segmentation, 61, 66
=Pikumbul= classes, 42
_Piraungaru_, 135, 141
_Pirrauru_, 130
and group marriage, 136
distinguishing features, 137
origin of, 139, 140, 141
spouses, duties of, 139-141
=Pitta-Pitta=, authority of husband among, 19
classes, 44
phratries, 45
Polyandry, 104, 108
Polygamy, 104, 108
Polygyny, 104, 108
Post, A.H., on group marriage, 127
Potestas, 4
and betrothal, 22
and patriliny, 22
and residence, 14
and rule of descent, 14
relation of, to rule of descent, 19
Poverty of language, 124
Powell, J.W., 27
Prefixes, 79, 80
Primitive group, 111
Promiscuity, 133 n., 144
forms of, 107
Property, inheritance of, 25
in law, 2, 7, 18
Protectorship of woman's kin, 19, 20
_Pu_ as prefix, 80
Puberty, licence at, 143 sq., 146
Pueblo peoples, descent among, 27
_Pultara_, 83
Punishment, 19, 20
Purchase of wife, 21
=Purgoma= classes, 44, 51
phratries, 45, 51
Queries as to Australian facts, 129 sq., 132, 141
Racial conflict, 55
Rank and intermarrying class, 35
Relationship, systems of, 93
Residence and potestas, 14
and rule of descent, 14
customs of, 8, 10
Ridley, W., 36
Right of betrothal, 22
=Ringa-Ringa= classes, 44
Scarcity of women, 139
Schürmann, C.W., 34
"Secret Societies," 3
Sexual aversion, 117
unions, 102 sq.
"Shade" division, 31, 152
Sign language, 84
Sisters, exchange of, 19, 20
"Social organisation," 3
Societies, secret, 3
Solidarity of totem kin, 140
Spencer, B., on group marriage, 128
Status and kinship terms, 120, 125
Stokes, J.L., 36
"Sub-tribe," 30
Suffixes, 53, 60, 80
_Ta_ as suffix, 80
=Tarderick= classes, 48
=Taroombul= classes, 44
=Tatathi= phratries, 49
_Tchi_ as suffix, 53, 60, 80
Terminology, 29 sq.
_Tippa-malku_, 129
husband, rights of, 132, 139
=Tjingillie= classes, Table I a, 47
_Tjuka_ as suffix, 80
Toda phratries, 10
Totem and phratry, 9
Totems and classes, 89
and phratry names, 60, 69
Totemism, distribution of, 8
"Totem kin," 31
sacrosanctity of, 16
Totem kins, 5
and phratries, 89
arrangement of, 89
and _pirrauru_, 134
Tribal brothers, rights of, 131 n., 141
kinship, 5
names, meaning of, 82
property, 2, 7, 18, 61
solidarity, 7
"Tribe," 2, 7, 29
subdivisions of, 8
Tully R., classes on, 45
=Turribul= classes, 42
_U_ as prefix, 80
_Uku_ as suffix, 53, 60
_Ula_ as suffix, 80
_Um_ as suffix, 80
=Umbaia= classes, Table I a, 47
phratries, 47
_Unawa_, 122
Unconscious reformation, 116
=Undekerebina= phratries, 51
Undivided commune, 121, 143
_Unga_ as suffix, 80
=Unghi= classes, 42
_Ungilla_, 84
=Ungorri= classes, 44
_Upala_, 83
=Urabunna= customs, 142
marriage rules, 98
phratries, 49
polygamy, 135
_Uru_ as suffix, 53, 60
Victoria, occupation of, 27, 67
S.W., phratries in, 49
=Wailwun= classes, 42
organisation, 89
=Wakelbura= betrothal, 22
classes, 44, 51
phratries, 45 51
polyandry, 133
rules of residence, 16
=Walpari= classes, Table I a, 47
phratries, 47
Wanika phratries, 10
=Warkeman= classes, 45
=Warramunga= classes, Table I a, 47
marriage, 150
phratries, 47
=Wathi-Wathi= kinship terms, 94
phratries, 49
=Weedokarry= classes, 47, 48
_Welu_, 54
West Australia, classes in, 48
phratries in, 48
Westermarck, E., on group marriage, 128
on marriage, 105
Wide Bay, classes at, 43
Widow, position of, 20, 134
removal of, 19
Widower, 131
Wife lending, 142
authority over, 19
=Wiimbaio= customs, 143
phratries, 49
wife lending, 142
_Wilpadrina_, 129 n.
Wilson, T.B., 36
=Wilya= phratries, 49
=Wiradjeri=, chiefs among, 25
classes, 42, 51
marriage, 150
phratries, 42 b, 50
=Wolgal= phratries, 49
=Wollaroi= betrothal, 22
classes, 42
=Wollongurma= classes, 45
=Wonnaruah= classes, 42
=Wonghibon= "bloods," 51
classes, 42, 51
phratries, 42 c, 50, 51
=Woonamurra= classes, 44, 51
phratries, 45, 51
=Worgaia= classes, Table I a, 47
phratries, 47
=Workoboongo= classes, 46, 72
=Wulmala= classes, Table I a, 47
phratries, 47
=Wurunjerri= phratries, 48
_Ya_ as prefix, 79, 80
=Yambeena= classes, 51
phratries, 51
=Yandairunga= phratries, 49
=Yandrawontha= phratries, 49
=Yangarella= classes, Table I a, 47
=Yelyuyendi= phratries, 51
=Yerunthully= classes, 44, 72
=Yookala= classes, Table I a, 47
=Yoolanlanya= classes, 47
=Yowerawarika= phratries, 49
=Yuin= custom, 145
=Yuipera= classes, 44, 51
phratries, 45, 51
=Yukkabura= classes, 45
_Yun_ as prefix, 80
=Yungmunnie= classes, Table I a, 47
CAMBRIDGE: PRINTED BY JOHN CLAY, M.A. AT THE UNIVERSITY PRESS.
Transcriber's Note:
The following inconsistencies have been maintained in the text:
Misspellings and typographical errors
Hawaian for Hawaiian
Chapter IV, Table I, Section XV, the paragraph that begins with "Tribe"
is missing a ) at the end.
Inconsistent hyphenation:
bi-lateral / bilateral
eight-fold / eightfold
four-fold / fourfold
Geawe-gal / Geawegal
head-man / headman
inter-tribal / intertribal
matri-potestal / matripostestal
Narrang-ga / Narrangga
patri-potestal / patripotestal
sacrosanctity / sacrosanctity
sub-division / subdivision
wide-spread / widespread
Other inconsistencies:
Archæologia / Archaeologia
Eaglehawk-Crow / eaglehawk-crow
Pirraurru / Pirrauru
vice versâ / vice versa
In list of abbreviations: Proc. R.G.S. Qn.
In text: Proc. R.G.S. Qu., Proc. R.S. Qu.
In list of abbreviations: R.G.S. Qn.
In text: R.G.S. Qu.
In Chapter IV, Table II, repeated column headings have been omitted.
The numbering in this table jumps from 12 to 20 and then from 34 to 40.
In Chapter IV, Table III, two symbols are used (‡ and §) which are
not defined. Repeated column headings have been omitted.
In Chapter VII, the abbreviation ib. in the Footnotes is not italicized.
In Chapter X, Section B. Marriage
The roman numerals are followed by a comma, rather than a period as in
the preceding section.