The Secret of the Totem

Ibid., p. 487.

14

That is, on our present information. It is very unusual for orthodox adhesion to one set of myths to prevail.

15

Sometimes members of one totem are said to be restricted to marriage with members of only one other totem.

16

Howitt, Native Tribes of South-East Australia, p. 284, citing Mr. J. G. Frazer.

17

Native Tribes of Central Australia, 1899. Northern Tribes of Central Australia, 1904. Macmillan.

18

Cf. Howitt, Native Tribes of South-East Australia, pp. 188-189. Native Tribes of Central Australia, p. 60.

19

Howitt, op. cit., p. 676, N.T., p. 20.

20

Native Tribes of Central Australia, p. 214. The same opinion is stated as very probable in Northern Tribes of Central Australia, p. 329.

21

N. T., p. 20.

22

Mrs. Langloh Parker's M.S.

23

I am uncertain as to this point among the Urabunna, as will appear later.

24

The Dieri tribe do pray to the Mura-Mura, or mythical ancestors, but not, apparently, to the remembered dead.

25

"Totemism, South Africa," J. G. Frazer, Man, 1901, No. III. Mr. Frazer does not, of course, adopt the Bantu myth as settling the question.

26

Stow, MSS., 820. I owe the extract to Miss C. G. Burne.

27

I have not included the theory of Dr. Westermarck, in the History of Human Marriage, because that work is written without any reference to totemism.

28

Native Tribes of South-East Australia, p. 89.

29

Native Tribes of South-East Australia, p. 90.

30

Loc. cit. Mr. Howitt says "classes," but we adhere to the term "phratries."

31

Natives of Central Australia, Spencer and Gillen, p. 63.

32

Spencer end Gillen, pp. 92-98.

33

Natives of Central Australia, Spencer and Gillen, p. 63.

34

For a large account of these customs see The Golden Bough, second edition.

35

Fison, J.A.I., xiv. p. 28.

36

Natives of Central Australia, Spencer and Gillen, p. 97.

37

Ibid., p. 111.

38

Roth, N.W.C. Queensland Aborigines, p. 56.

39

Starcke, The Primitive Family, p. 207.

40

L'Année Sociologique, i. pp. 313-316.

41

L'Année Sociologique, i. p. 315.

42

Native Tribes of South-East Australia, xiv.

43

Can Dr. Fison mean of the same matrimonial class?

44

Kamilaroi and Kurnai, pp. 166, 167.

45

Native Races of South-East Australia, p. 163. Pointed out by Mr. N. W. Thomas.

46

The participation of many men in the jus primae noctis is open to various explanations.

47

Poetry of the Antijacobin.

48

Studies in Ancient History, ii. p. 52.

49

L'Année Sociologique, i., pp.38, 39, 62.

50

J. A. I., pp. 56-60, August 1890.

51

Howitt, J. A. I., August 1890, pp. 55-58.

52

What the Dieri call Pirauru (legalised paramour) the adjacent Kunan-daburi tribe call Dilpa Mali. In this tribe the individual husband or individual wife (that is, the real wife or husband) is styled Nubaia, in Dieri Noa, in Urabunna Nupa. Husband's brother, sister's husband, wife's sister, and brother's wife are all Nubaia Kodimali in Kunandabori, and are all Noa in Dieri. What Dilpa Mali (legalised paramour, or "accessory wife or husband") means in Kunandabori Mr. Howitt does not know. But he learns that Kodi Mali (applied to Pirauru) means "not Nubaia," that is, "not legal individual husband or wife." If we knew what Dilpa means in Dilpa Mali (legalised paramour of either sex), we should know more than we are apt to do in the present state of Australian philology.

At Port Lincoln a man calls his own wife Yung Ara, that of his brother Karteti (Trans. Phil. Soc. Vic., v. 180). What do these words mean? —Report of Regents of Smithsonian Institute, 1883, pp. 804-806.

53

Report of Regents of Smithsonian Institute, 1883, p. 807.

54

Tippa, in one tongue, Malku in another, denote the tassel which is a man's full dress suit.

55

Mr. Howitt says that the pair are Tippa Malku "for the time being" (p. 179), though the association seems to be permanent. May girls Tippa Malku – "sealed" to a man – have relations with other men before their actual marriage, and with what men? We are not told, but a girl cannot be a Pirrauru before she is Tippa Malku. If Pirrauru "arises through the exchange by brothers of their wives" (p. 181), how can an unmarried man who has no wife become a Pirrauru? He does. When Pirrauru people are "re-allotted" (p. 182), does the old connection persist, or is it broken, or is it merely in being for the festive occasion? How does the jealousy of the Pirrauru, which is great, like the change? These questions, and many more, are asked by Mr. N. W. Thomas.

56

Will any one say, originally all Noa people were actual husbands and wives to each other? Then the Kandri ceremony and Pirrauru were devised to limit Tom, Dick, and Harry, &c., to Jane, Mary, and Susan, &c., all these men being Pirrauru to all these women, and vice versa. Next, Tippa Malku was devised, limiting Jane to Tom, but Pirrauru was retained, to modify that limitation. Anybody is welcome to this mode of making Pirrauru logically thinkable, without prior Tippa Malku: if he thinks that the arrangement is logically thinkable, which I do not.

57

Or his seniors would hare to ask it. But his kin could not possess the tight to betroth him before kinship was recognised, which, before marriage existed, it could not be.

58

I have here had the advantage of using a MS. note by Mr. N. W. Thomas.