[132]Loc. cit., p. 38.
[132]Loc. cit., p. 38.
[133]Ibid.
[133]Ibid.
[134]p. 38.
[134]p. 38.
[135]Ibid.
[135]Ibid.
[136]p. 39.
[136]p. 39.
[137]Loc. cit., p. 450.
[137]Loc. cit., p. 450.
[138]They are given by police troopers, stationmasters, etc. One of them is Sam Gason, whose information about the Dieri we know from another place. It is crude, but not quite useless; here he does not teach us anything new.
[138]They are given by police troopers, stationmasters, etc. One of them is Sam Gason, whose information about the Dieri we know from another place. It is crude, but not quite useless; here he does not teach us anything new.
[139]CompareTrans. R.S.V., p. 118. Howitt says that in all South-Eastern tribes elopement was in use; especially if there was any difficulty in finding a relative for exchange, or if two people fell in love with each other. It was considered a breach of custom and law, but it was a valid, recognized form of marriage if legalized subsequently. Practically the same may be said of all tribes of the continent.
[139]CompareTrans. R.S.V., p. 118. Howitt says that in all South-Eastern tribes elopement was in use; especially if there was any difficulty in finding a relative for exchange, or if two people fell in love with each other. It was considered a breach of custom and law, but it was a valid, recognized form of marriage if legalized subsequently. Practically the same may be said of all tribes of the continent.
[140]Speaking of the South-Eastern tribes in general, Howitt says: "It may be safely laid down as a broad and general proposition that among these savages a wife was obtained by the exchange of a female relative, with the alternative possibility of obtaining one by inheritance (Levirate), by elopement, or by capture."—Trans. R.S.V., p. 115.
[140]Speaking of the South-Eastern tribes in general, Howitt says: "It may be safely laid down as a broad and general proposition that among these savages a wife was obtained by the exchange of a female relative, with the alternative possibility of obtaining one by inheritance (Levirate), by elopement, or by capture."—Trans. R.S.V., p. 115.
[141]"It seems to me that the most common practice is the exchange of girls by their respective parents, as wives for each other's sons, or in some tribes the exchange of sisters, or of some female relatives by the young men themselves."—Trans. R.S.V., p. 116.
[141]"It seems to me that the most common practice is the exchange of girls by their respective parents, as wives for each other's sons, or in some tribes the exchange of sisters, or of some female relatives by the young men themselves."—Trans. R.S.V., p. 116.
[142]With reference to the Australian facts Dr. Westermarck makes the same remark. "The simplest way of purchasing a wife is no doubt to give a kinswoman in exchange for her."—H.H.M., p. 390.
[142]With reference to the Australian facts Dr. Westermarck makes the same remark. "The simplest way of purchasing a wife is no doubt to give a kinswoman in exchange for her."—H.H.M., p. 390.
[143]Curr,A.R., i. p. 107, says also that in some tribes there are some insignificant marriage ceremonies.
[143]Curr,A.R., i. p. 107, says also that in some tribes there are some insignificant marriage ceremonies.
[144]Howitt inSmiths. Rep., p. 798.
[144]Howitt inSmiths. Rep., p. 798.
[145]Ibid.
[145]Ibid.
[146]Kam. and Kurn., p. 343.
[146]Kam. and Kurn., p. 343.
[147]A.R., i. p. 108.
[147]A.R., i. p. 108.
[148]That capture of females occurs only very seldom is affirmed by Palmer,loc. cit., p. 301, and by Taplin, p. 10. J. Mathew,J.R.S.N.S.W., xxiii. p. 407, states that marriage by capture takes place between members of hostile communities. Quoted from Dr. Westermarck,H.H.M., p. 389.
[148]That capture of females occurs only very seldom is affirmed by Palmer,loc. cit., p. 301, and by Taplin, p. 10. J. Mathew,J.R.S.N.S.W., xxiii. p. 407, states that marriage by capture takes place between members of hostile communities. Quoted from Dr. Westermarck,H.H.M., p. 389.
[149]Also Curr,A.R., i. p. 108, affirms that elopement was usually severely punished and only very seldom legalized. He knew only three cases where eloped couples were allowed to live together permanently.
[149]Also Curr,A.R., i. p. 108, affirms that elopement was usually severely punished and only very seldom legalized. He knew only three cases where eloped couples were allowed to live together permanently.
[150]Family means here in the first place the father, who disposed of his daughter; or in some cases the brother or near relative, who got or will get a wife in exchange for her.
[150]Family means here in the first place the father, who disposed of his daughter; or in some cases the brother or near relative, who got or will get a wife in exchange for her.
[151]Or better, what was called above the tribal government.
[151]Or better, what was called above the tribal government.
[152]Reasons have been already advanced to support our belief that such betrothal ceremonies were in fact more frequent than our informants report. Considering now the force attached by the natives to what is called infant betrothal, we perhaps have another reason to justify this supposition.
[152]Reasons have been already advanced to support our belief that such betrothal ceremonies were in fact more frequent than our informants report. Considering now the force attached by the natives to what is called infant betrothal, we perhaps have another reason to justify this supposition.
[153]There is no room here to discuss this general assertion at length. But it may be made plausible by pointing out that a certain status must be quite fundamental in a society to get the religious sanction (for instance monogamy in our country), and that it requires undoubtedly a long process in order to transform this sanction into a formal act and put into a material form the accumulated action of many social forces.
[153]There is no room here to discuss this general assertion at length. But it may be made plausible by pointing out that a certain status must be quite fundamental in a society to get the religious sanction (for instance monogamy in our country), and that it requires undoubtedly a long process in order to transform this sanction into a formal act and put into a material form the accumulated action of many social forces.
[154]In what these individual rights consist will be discussed in detail below. Evidently it is erroneous, though a frequent error, to understand here exclusively the sexual rights.
[154]In what these individual rights consist will be discussed in detail below. Evidently it is erroneous, though a frequent error, to understand here exclusively the sexual rights.
[155]Howitt,S.E. Tr., pp. 193, 224, 227, 236, 248, Kulin tribe, p. 255; Yuin tribe, p. 266; Kurnai tribe,Kam. and Kurn., p. 204;Trans. R.S.V., p. 118; Wotjobaluk, Wakelbura, Turribul,Trans. R.S.V., p. 118; J. Dawson, p. 27;J.A.I., xxiv. p. 170 (Gason on the Dieri);Ibid., p. 194 (Inspector Foelsche on the Pt. Darwin tribes); Lumholtz, pp. 160, 161; Salvado, p. 278.
[155]Howitt,S.E. Tr., pp. 193, 224, 227, 236, 248, Kulin tribe, p. 255; Yuin tribe, p. 266; Kurnai tribe,Kam. and Kurn., p. 204;Trans. R.S.V., p. 118; Wotjobaluk, Wakelbura, Turribul,Trans. R.S.V., p. 118; J. Dawson, p. 27;J.A.I., xxiv. p. 170 (Gason on the Dieri);Ibid., p. 194 (Inspector Foelsche on the Pt. Darwin tribes); Lumholtz, pp. 160, 161; Salvado, p. 278.
[156]Howitt,Kam. and Kurn., p. 206.
[156]Howitt,Kam. and Kurn., p. 206.
[157]See below oneconomic side of family life.
[157]See below oneconomic side of family life.
[158]Nat. Tr., p. 766.
[158]Nat. Tr., p. 766.
[159]Curr,Recollections, p. 259.
[159]Curr,Recollections, p. 259.
[160]A.R., i. pp. 60, 110. Curr knew personally only the Bangerang tribe, and some others in North Victoria (Glenbourn and Murray tribes), and his general observations must be taken as framed on this material, as he does not seem to be sufficiently aware of how many and deep differences there might be between different tribes.
[160]A.R., i. pp. 60, 110. Curr knew personally only the Bangerang tribe, and some others in North Victoria (Glenbourn and Murray tribes), and his general observations must be taken as framed on this material, as he does not seem to be sufficiently aware of how many and deep differences there might be between different tribes.
[161]Dawson, p. 37.
[161]Dawson, p. 37.
[162]Ibid., p. 36.
[162]Ibid., p. 36.
[163]Ibid., pp. 35, 36.
[163]Ibid., pp. 35, 36.
[164]Ibid., p. 36.
[164]Ibid., p. 36.
[165]Loc. cit., p. 130.
[165]Loc. cit., p. 130.
[166]Loc. cit., i. pp. 82, 83.
[166]Loc. cit., i. pp. 82, 83.
[167]Loc. cit., ii. pp. 321, 322.
[167]Loc. cit., ii. pp. 321, 322.
[168]This statement refers, probably, to the Murray and Darling River tribes, without any exact localization.
[168]This statement refers, probably, to the Murray and Darling River tribes, without any exact localization.
[169]Loc. cit., p. 12.
[169]Loc. cit., p. 12.
[170]H. E. A. Meyer in Woods, p. 191.
[170]H. E. A. Meyer in Woods, p. 191.
[171]Bennett, pp. 248, 249.
[171]Bennett, pp. 248, 249.
[172]Loc. cit., pp. 199, 200.
[172]Loc. cit., pp. 199, 200.
[173]Loc. cit., p. 181.
[173]Loc. cit., p. 181.
[174]Compare their statement below.
[174]Compare their statement below.
[175]Turnbull, J., p. 99 (concerning some tribes of New South Wales, probably of the neighbourhood of Port Jackson).
[175]Turnbull, J., p. 99 (concerning some tribes of New South Wales, probably of the neighbourhood of Port Jackson).
[176]Loc. cit., p. 217; compare p. 208.
[176]Loc. cit., p. 217; compare p. 208.
[177]Collins, i. p. 544.
[177]Collins, i. p. 544.
[178]Abor. N.S.W., p. 2. This work is not written by a first-hand observer; I quote his opinion because the writer seems to have got sometimes good personal information, and to be an able compiler.
[178]Abor. N.S.W., p. 2. This work is not written by a first-hand observer; I quote his opinion because the writer seems to have got sometimes good personal information, and to be an able compiler.
[179]Ibid., p. 35.
[179]Ibid., p. 35.
[180]Loc. cit., p. 283. The tribes in question are the Geawe Gal, New South Wales, Hunter River.
[180]Loc. cit., p. 283. The tribes in question are the Geawe Gal, New South Wales, Hunter River.
[181]Loc. cit., pp. 66, 67.
[181]Loc. cit., pp. 66, 67.
[182]Loc. cit., p. 229.
[182]Loc. cit., p. 229.
[183]Loc. cit., p. 58.
[183]Loc. cit., p. 58.
[184]L. Schultze, p. 237.
[184]L. Schultze, p. 237.
[185]Spencer & Gillen,Nat. Tr., p. 50.
[185]Spencer & Gillen,Nat. Tr., p. 50.
[186]Ibid.
[186]Ibid.
[187]Nor. Tr., pp. 32, 33.
[187]Nor. Tr., pp. 32, 33.
[188]Nor. Tr., p. 33.
[188]Nor. Tr., p. 33.
[189]Loc. cit., p. 66.
[189]Loc. cit., p. 66.
[190]J. D. Lang, p. 337.
[190]J. D. Lang, p. 337.
[191]J. Mathew, p. 153.
[191]J. Mathew, p. 153.
[192]Lumholtz, p. 100.
[192]Lumholtz, p. 100.
[193]Ibid., p. 161.
[193]Ibid., p. 161.
[194]Ibid., p. 163.
[194]Ibid., p. 163.
[195]Ibid., p. 213.
[195]Ibid., p. 213.
[196]Palmer, p. 28.
[196]Palmer, p. 28.
[197]Bull. 8, p. 6.
[197]Bull. 8, p. 6.
[198]Macgillivray, ii. pp. 8, 9.
[198]Macgillivray, ii. pp. 8, 9.
[199]Grey, ii. p. 230.
[199]Grey, ii. p. 230.
[200]Ibid., pp. 248, 249.
[200]Ibid., pp. 248, 249.
[201]Compare Grey, ii. chap. xvii. p. 350, especially pp. 353, 354; point 3, p. 359.
[201]Compare Grey, ii. chap. xvii. p. 350, especially pp. 353, 354; point 3, p. 359.
[202]Loc. cit., p. 279. (Tribes of South-west Australia, New Nurcia, Melbourne and Swan districts.)
[202]Loc. cit., p. 279. (Tribes of South-west Australia, New Nurcia, Melbourne and Swan districts.)
[203]Ibid.
[203]Ibid.
[204]Ibid., p. 278.
[204]Ibid., p. 278.
[205]Browne, p. 450.
[205]Browne, p. 450.
[206]Illustrating this point is a passage in Nieboer'sSlavery(pp. 9sqq.) bearing very closely on our subject. His aim is to discuss whether the position of the wife in Australia may be characterized as slavery. He arranges the evidence in two contrasting sets: in the first he gathers all shadows of the picture, in the second the bright spots. So he adduces several instances which show that the girl has no voice in the choice of her husband; and, on the other hand, he shows that from a series of other statements it may be inferred that the girl often marries according to her feelings. (In our discussion of the modes of obtaining wives, we saw that when betrothed normally, by engagement in infancy, neither the girl nor, practically, her husband choose in the true sense of the word. Whereas marriage by elopement is brought about by mutual consent. These two forms of marriage would correspond therefore to Nieboer's two contradictory series.) Under the second heading, Nieboer gathers statements as to barbarous treatment and want of affection on one hand, and of affection and rights of the woman on the other. Under the third heading the economic duties and the importance of the woman are discussed, one set of information exaggerating it, the other reducing it to small proportions (we shall treat this subject beneath). Nieboer's computation is very interesting as an illustration of how one can proveproandcontrafrom ethnographical material, even while confining oneself to a limited area and subject. All the series of statements collected in this book are further examples of the same fact. As a result of his discussion, Nieboer dismisses of course the term "slave" used by many writers to designate the woman's position in Australia.
[206]Illustrating this point is a passage in Nieboer'sSlavery(pp. 9sqq.) bearing very closely on our subject. His aim is to discuss whether the position of the wife in Australia may be characterized as slavery. He arranges the evidence in two contrasting sets: in the first he gathers all shadows of the picture, in the second the bright spots. So he adduces several instances which show that the girl has no voice in the choice of her husband; and, on the other hand, he shows that from a series of other statements it may be inferred that the girl often marries according to her feelings. (In our discussion of the modes of obtaining wives, we saw that when betrothed normally, by engagement in infancy, neither the girl nor, practically, her husband choose in the true sense of the word. Whereas marriage by elopement is brought about by mutual consent. These two forms of marriage would correspond therefore to Nieboer's two contradictory series.) Under the second heading, Nieboer gathers statements as to barbarous treatment and want of affection on one hand, and of affection and rights of the woman on the other. Under the third heading the economic duties and the importance of the woman are discussed, one set of information exaggerating it, the other reducing it to small proportions (we shall treat this subject beneath). Nieboer's computation is very interesting as an illustration of how one can proveproandcontrafrom ethnographical material, even while confining oneself to a limited area and subject. All the series of statements collected in this book are further examples of the same fact. As a result of his discussion, Nieboer dismisses of course the term "slave" used by many writers to designate the woman's position in Australia.
[207]Compare N. W. Thomas, p. 19.
[207]Compare N. W. Thomas, p. 19.
[208]Curr,A.R., i. p. 53sqq.
[208]Curr,A.R., i. p. 53sqq.
[209]See N. W. Thomas, p. 16.
[209]See N. W. Thomas, p. 16.
[210]Spencer and Gillen, Howitt, F. Bonney, and L. Schultze.
[210]Spencer and Gillen, Howitt, F. Bonney, and L. Schultze.
[211]Nat. Tr., p. 777.
[211]Nat. Tr., p. 777.
[212]Loc. cit., p. 20.
[212]Loc. cit., p. 20.
[213]For examples of conjugal affection see also an article written by a "bushman" and one of the members of Leichhard's Expedition.Science of Man, 1904, p. 47.
[213]For examples of conjugal affection see also an article written by a "bushman" and one of the members of Leichhard's Expedition.Science of Man, 1904, p. 47.
[214]Compare Levy Bruhl, p. 389.
[214]Compare Levy Bruhl, p. 389.
[215]Spencer and Gillen, on the Central and North Central tribes (more especially the Kaitish and Unmatjera),Nor. Tr., p. 506.
[215]Spencer and Gillen, on the Central and North Central tribes (more especially the Kaitish and Unmatjera),Nor. Tr., p. 506.
[216]Nat. Tr., p. 500.
[216]Nat. Tr., p. 500.
[217]Nat. Tr., p. 500. Compare alsoNor. Tr., p. 525.
[217]Nat. Tr., p. 500. Compare alsoNor. Tr., p. 525.
[218]Nat. Tr., pp. 501, 502.
[218]Nat. Tr., pp. 501, 502.
[219]Ibid., p. 502.
[219]Ibid., p. 502.
[220]Nor. Tr., p. 507.
[220]Nor. Tr., p. 507.
[221]Nat. Tr., p. 510.
[221]Nat. Tr., p. 510.
[222]Nor. Tr., pp. 521sqq.
[222]Nor. Tr., pp. 521sqq.
[223]Nat. Tr., p. 502.
[223]Nat. Tr., p. 502.
[224]Nor. Tr., p. 522.
[224]Nor. Tr., p. 522.
[225]Levirate; see above,p. 63.
[225]Levirate; see above,p. 63.
[226]Nat. Tr., p. 507.
[226]Nat. Tr., p. 507.
[227]Ibid.
[227]Ibid.
[228]Roth, p. 164.
[228]Roth, p. 164.
[229]Howitt, p. 724.
[229]Howitt, p. 724.
[230]The solution of this problem would, in the first place, require a revision of the concept ofsurvival, in order to avoid arbitrariness when classifying one custom as a survival, another as an innovation. I venture to say such classifications have been made too carelessly. I think it will be clear from the whole of this book, that the individual family should not be considered as a mere innovation, and that, accordingly, there is hardly any justification for treating the customs in question as survivals. But this is only by way of parenthesis; these problems lie outside our task. They must be treated on a broader basis than that of the Australian ethnographic area only.
[230]The solution of this problem would, in the first place, require a revision of the concept ofsurvival, in order to avoid arbitrariness when classifying one custom as a survival, another as an innovation. I venture to say such classifications have been made too carelessly. I think it will be clear from the whole of this book, that the individual family should not be considered as a mere innovation, and that, accordingly, there is hardly any justification for treating the customs in question as survivals. But this is only by way of parenthesis; these problems lie outside our task. They must be treated on a broader basis than that of the Australian ethnographic area only.
[231]Howitt,Kam. and Kurn., p. 205.
[231]Howitt,Kam. and Kurn., p. 205.
[232]Ibid., p. 202, Latin footnote; p. 205.
[232]Ibid., p. 202, Latin footnote; p. 205.
[233]Smith. Rep., 1883, p. 810.
[233]Smith. Rep., 1883, p. 810.
[234]Ibid.
[234]Ibid.
[235]As Howitt uses the term "marriage" to denote only its sexual side, we must understand that sexual rights are strictly individual.
[235]As Howitt uses the term "marriage" to denote only its sexual side, we must understand that sexual rights are strictly individual.
[236]A.R., i. p. 109. This may be considered as trustworthy only in reference to the North Victorian tribes, especially the Bangerang, whom Curr had under personal observation.
[236]A.R., i. p. 109. This may be considered as trustworthy only in reference to the North Victorian tribes, especially the Bangerang, whom Curr had under personal observation.
[237]See below,Chap. V.
[237]See below,Chap. V.
[238]A.R., i. p. 110.
[238]A.R., i. p. 110.
[239]Loc. cit., p. 28.
[239]Loc. cit., p. 28.
[240]He doesn't say if temporary or permanent exchange. Probably the first, as he speaks below of divorce.
[240]He doesn't say if temporary or permanent exchange. Probably the first, as he speaks below of divorce.
[241]Loc. cit., p. 23.
[241]Loc. cit., p. 23.
[242]This assertion of incest is quite in contradiction with all we know about Australians and undoubtedly false; it may be true in the case of quite "civilized" blacks, perhaps. I quote it as an instance of how, from one statement only, one might draw absolutely false conclusions.
[242]This assertion of incest is quite in contradiction with all we know about Australians and undoubtedly false; it may be true in the case of quite "civilized" blacks, perhaps. I quote it as an instance of how, from one statement only, one might draw absolutely false conclusions.
[243]Howitt,Nat. Tr., p. 245.
[243]Howitt,Nat. Tr., p. 245.
[244]Eyre, ii. p. 320, about the Lower Murray River tribes.
[244]Eyre, ii. p. 320, about the Lower Murray River tribes.
[245]Brough Smyth, ii. p. 319. This statement (and the whole article) does not refer to any single tribe; there are mentioned tribes from all over the continent.
[245]Brough Smyth, ii. p. 319. This statement (and the whole article) does not refer to any single tribe; there are mentioned tribes from all over the continent.
[246]Taplin,loc. cit., p. 18.
[246]Taplin,loc. cit., p. 18.
[247]Yorke Peninsula, Kühn,loc. cit., p. 286.
[247]Yorke Peninsula, Kühn,loc. cit., p. 286.
[248]Loc. cit., pp. 222, 223.
[248]Loc. cit., pp. 222, 223.
[249]Ch. Wilhelmi, p. 180.
[249]Ch. Wilhelmi, p. 180.
[250]Howitt,Nat. Tr., p. 258.
[250]Howitt,Nat. Tr., p. 258.
[251]Ibid.
[251]Ibid.
[252]Loc. cit., p. 353.
[252]Loc. cit., p. 353.
[253]Loc. cit.(smaller edition), i., p. 226.
[253]Loc. cit.(smaller edition), i., p. 226.
[254]Loc. cit., p. 199.
[254]Loc. cit., p. 199.
[255]Phillip, pp. 34, 35.
[255]Phillip, pp. 34, 35.
[256]Loc. cit., pp. 90, 99. Tribes of New South Wales, probably from the neighbourhood of Sydney.
[256]Loc. cit., pp. 90, 99. Tribes of New South Wales, probably from the neighbourhood of Sydney.
[257]Rusden,loc. cit., p. 281.
[257]Rusden,loc. cit., p. 281.
[258]C. E. Doyle in Howitt'sNat. Tr., pp. 207, 208.
[258]C. E. Doyle in Howitt'sNat. Tr., pp. 207, 208.
[259]Ibid.
[259]Ibid.
[260]Mrs. Parker, p. 58.
[260]Mrs. Parker, p. 58.
[261]Ibid., p. 59.
[261]Ibid., p. 59.
[262]Ibid., p. 60.
[262]Ibid., p. 60.
[263]Ibid.
[263]Ibid.
[264]J.A.I., xxiv. p. 170. Gason in answer to Prof. Frazer's "Questions."
[264]J.A.I., xxiv. p. 170. Gason in answer to Prof. Frazer's "Questions."
[265]Nat. Tr., p. 187.
[265]Nat. Tr., p. 187.
[266]Spencer and Gillen,Nat. Tr., p. 109.
[266]Spencer and Gillen,Nat. Tr., p. 109.
[267]Idem,Nor. Tr., pp. 72, 73.
[267]Idem,Nor. Tr., pp. 72, 73.
[268]Spencer and Gillen,Nat. Tr., chap. iii. pp. 92-96; andNor. Tr., chap. iv., pp. 133sqq.About these ceremonies, some words were said above, pp. 42, 43, in connection with marriage ceremonies.
[268]Spencer and Gillen,Nat. Tr., chap. iii. pp. 92-96; andNor. Tr., chap. iv., pp. 133sqq.About these ceremonies, some words were said above, pp. 42, 43, in connection with marriage ceremonies.
[269]Nat. Tr., pp. 96, 97.
[269]Nat. Tr., pp. 96, 97.
[270]Ibid., p. 97, andNor. Tr., p. 137. The features of these ceremonial licences will be discussed more in detail below.
[270]Ibid., p. 97, andNor. Tr., p. 137. The features of these ceremonial licences will be discussed more in detail below.
[271]Loc. cit., p. 30.
[271]Loc. cit., p. 30.
[272]Loc. cit., p. 36.
[272]Loc. cit., p. 36.
[273]Spencer and Gillen,Nor. Tr., chap. iv. pp. 133sqq.
[273]Spencer and Gillen,Nor. Tr., chap. iv. pp. 133sqq.
[274]Idem,Nor. Tr., p. 474.
[274]Idem,Nor. Tr., p. 474.
[275]Ibid., p. 33.
[275]Ibid., p. 33.
[276]J.A.I., xxiv. p. 178.
[276]J.A.I., xxiv. p. 178.
[277]Loc. cit., p. 237.
[277]Loc. cit., p. 237.
[278]Howitt,Nat. Tr., p. 232.
[278]Howitt,Nat. Tr., p. 232.
[279]Ibid., p. 233.
[279]Ibid., p. 233.
[280]Ibid.
[280]Ibid.
[281]J. Mathew, pp. 161, 162.
[281]J. Mathew, pp. 161, 162.
[282]Roth, Bull. 8, p. 7, § 3.
[282]Roth, Bull. 8, p. 7, § 3.
[283]Idem,Ethnol. Stud., p. 182, § 327.
[283]Idem,Ethnol. Stud., p. 182, § 327.
[284]Ethnol. Stud., pp. 174sqq.
[284]Ethnol. Stud., pp. 174sqq.
[285]Macgillivray, ii. p. 8.
[285]Macgillivray, ii. p. 8.
[286]Grey, ii. p. 242.
[286]Grey, ii. p. 242.
[287]Ibid., p. 252; also see p. 248.
[287]Ibid., p. 252; also see p. 248.
[288]Ibid., p. 249.
[288]Ibid., p. 249.
[289]Ibid., pp. 248, 249.
[289]Ibid., pp. 248, 249.
[290]Ibid., p. 242.
[290]Ibid., p. 242.
[291]Loc. cit., p. 251. The tribes in question are those of the Murchison district.
[291]Loc. cit., p. 251. The tribes in question are those of the Murchison district.
[292]Loc. cit., p. 51.
[292]Loc. cit., p. 51.
[293]Loc. cit., p. 279.
[293]Loc. cit., p. 279.
[294]Loc. cit., p. 280.
[294]Loc. cit., p. 280.
[295]Loc. cit., p. 39.
[295]Loc. cit., p. 39.
[296]SeeSmith. Rep.for 1883, pp. 804sqq.Chap. iv. on "Marital groups," p. 810, andTrans. R.S.V., pp. 115sqq.
[296]SeeSmith. Rep.for 1883, pp. 804sqq.Chap. iv. on "Marital groups," p. 810, andTrans. R.S.V., pp. 115sqq.
[297]It is to be mentioned that we find an indication in a few statements that fidelity was binding only on the female, the males considering themselves free from any obligation (Howitt's statement on the Kurnai, and Mrs. Parker's statement on the Euahlayi.) This holds good, probably, in all the tribes.
[297]It is to be mentioned that we find an indication in a few statements that fidelity was binding only on the female, the males considering themselves free from any obligation (Howitt's statement on the Kurnai, and Mrs. Parker's statement on the Euahlayi.) This holds good, probably, in all the tribes.
[298]See below,page 107.
[298]See below,page 107.