Andrew Lang - Social Origins and Primal Law

'Siouan Sociology,' Report of American Ethnological Bureau , 1897, p. 213.

Studies in Ancient History , second series, p. 265.

Studies in Ancient History , second series, p. 46. In an appendix to Mr. Morgan's Ancient Society , Mr. McLennan's terms are severely criticised.

I shall call each set indicated by a totem name a 'totem group,' if the members live together; a 'totem kin,' if they are scattered through the tribe.

The Patriarchal Theory , pp. 6, 7, 1885.

Meaning by Exogamy, not a mere tendency to marry out of the group, but a customary law with a religious sanction.

Here the unusual case of the Arunta offers an exception to the rule; a point to be discussed later.

Spencer and Gillen, pp. 8-10.

Ibid . pp. 8-9.

'Remarks on Totemism,' Jour. Anthrop. Inst. , August, November, 1898.

Kinship in Early Arabia , p. 187.

But, as Dr. Durkheim says, man and wife might soon abandon each other, if familiarity breeds contempt.

Journal of the Anthropological Institute , May, 1895, p. 444.

Kamilaroi and Kurnai , p. 132. 1880.

Spencer and Gillen, p. 70. Frazer, Fortnightly Review , April, May, 1899.

The Mystic Rose , p. 460.

History of Human Marriage , pp. 105-113.

Tylor, J. A. I. xviii. 3, 254.

The practice however, is attributed to tame canary birds.

Studies in Ancient History , second series, pp. 57-65.

Cf. Custom and Myth (A. L.), p. 258.

Mystic Rose , p. 31.

Spencer and Gillen, pp. 92-93.

Lord Avebury's view that the 'rite' implies compensation to the other males of the community will be considered later.

Westermarck, p. 13. Citing Brehm, 'Thierleben,' i. 97, Proceedings R.G.S. xvi. 177.

Mystic Rose , p. 443.

Westermarck, p. 292.

Mystic Rose , p. 222.

Kinship and Marriage in Early Arabia , p. 170.

Proc. Roy. Soc. N.S.W. xxxi. 166.

Kamilaroi and Kurnai , pp. 42,46, 47, 115.

Mystic Rose , p. 443.

See Studies in Ancient History , pp. 183-186.

This is the view of Dr. Durkheim, who explains the blood superstition. Cf. Reinach, L'Anthropologie , x. 652.

History of Human Marriage , p. 352.

Compare Mr. Crawley, Mystic Rose , pp. 444-446.

Apparently, among the Kamilaroi, members of the same phratry may intermarry, avoiding unions in their own totems. Mathews ( Proc. Roy. Soc. N.S.W. xxxi. 161, 162). Mr. Mathews calls a 'phratry' a 'group.'

Second series, pp. 289-310.

I shall, for my own part, use 'phratry' for the two 'primary exogamous divisions' of a tribe, and 'class' for the divisions within the 'phratry' which do not appear to be of totemic origin. Mr. Fison applies 'class' to both the primary divisions and those contained in each of them, observing that 'the Greek "phratria" would be the most correct term.' He is aware, of course, that this employment of phratria is arbitrary, but it is convenient. While he applies 'class' both to 'the primary divisions of a community, and their first subdivisions,' to the latter I restrict 'classes,' using phratry for the former ( Kamilaroi and Kurnai , p. 24).

Jour. and Proc. of the Roy. Soc. N.S.W. , xxviii, xxxii, xxxiv.

Proc. Roy. Soc. N.S.W. xxxiv. 120-122.

Prov. Jour. Roy. Soc. N.S.W. , xxxiv. 127. Mr. Fison makes an exception for some Kamilaroi.

This view is discussed later.

P. 27 et seq .

There 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).

Kamilaroi and Kurnai , p. 40.

J. A. I. xiv. 142.

Journal of the Anthropological Institute , xviii. 264.

Kamilaroi and Kurnai , p. 107.

Op. cit. p. 41.

Proc. Roy. Soc. N.S.W. xxxi. 162.

On the Organisation of Australian Tribes , p. 129; Transactions of Royal Society of Victoria , 1889.

The natives retain sacred songs to Daramulun, but cannot (or will not?) translate them. Proc. Roy. Soc. N.S.W. xxxiv. 280.

Spencer and Gillen, p. 152.

Howitt, J. A. I. xviii. 37-39.

Kamilaroi and Kurnai , p. 235, note.

Op. cit. pp. 59, 62, 63, 66.

New marriage prohibitions may have been, and, I believe, were added, but the divisions thus made were not, I think, totemistic.

Organisation of Australian Tribes , p. 136.

Harpocration s. v. γεννῆται Greek: genneitai.

J. A. I. xiv. 160.

Spencer and Gillen, pp. 72, 420.

Ethnological Bureau, Annual Report , 1893-1894, pp. 200, 201.

Studies in Ancient History , p. 221.

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.