They have phratries, totem kins, apparently no matrimonial classes (some of their rules are imperfectly ascertained), and they reckon descent in the female line. But, like the Dieri (and unlike the tribes of the south and east), they practise subincision; they have, or are said to have, no belief in "a supernatural anthropomorphic great Being"; they believe in "old semi-human ancestors," who scattered about spirits, which are perpetually reincarnated in new members of the tribe; they practise totemic magic; and they cultivate the Dieri custom of allotting paramours. Thus, by social organisation, they attach themselves to the south-eastern tribes (1), but, like the Dieri, and even more so (for, unlike the Dieri, they believe in reincarnation), they agree in ceremonies, and in the general idea of their totemic magic, rites, and mythical ideas, with tribes who, as regards social organisation, are in state (4), reckon descent in the male line, and possess, not four, but eight matrimonial classes.
This institution of eight classes is developing in the Arunta "nation," the people of the precise centre of Australia, who march with, and intermarry with, the Urabunna; at least the names for the second set of four matrimonial classes, making eight in all, are reaching the Arunta from the northern tribes. All the way further north to the Gulf of Carpentaria, male descent and eight classes prevail, with subincision, prolonged and complex ceremonials, the belief in reincarnation of primal semi-human, semi-bestial ancestors, and the absence (except in the Kaitish tribe, next the Arunta) of any known belief in what Mr. Howitt calls the "All Father." Totemic magic also is prevalent, dwindling as you approach the north-east coast. In consequence of reckoning in the male line (which necessarily causes most of the dwellers in a group to be of the same totem), local organisation is more advanced in these tribes than in the south and east.
We next speak of social organisation (5), namely, that of the Arunta and Kaitish tribes, which is without example in any other known totemic society all over the world. The Arunta and Kaitish not only believe, like most northern and western tribes, in the perpetual reincarnation of ancestral spirits, but they, and they alone, hold that each such spirit, during discarnate intervals, resides in, or is mainly attached to, a decorated kind of stone amulet, called churinga nanja. These objects, with this myth, are not recorded as existing among other "nations." When a child is born, its friends hunt for its ancestral stone amulet in the place where its mother thinks that she conceived it, and around the nearest rendezvous of discarnate local totemic souls, all of one totem only. The amulet and the local totemic centre, with its haunted nanja rock or tree, determine the totem of the child. Thus, unlike all other totemists, the Arunta do not inherit their totems either from father or mother, or both. Totems are determined by local accident. Not being hereditary, they are not exogamous: here, and here alone, they do not regulate marriage. Men may, and do, marry women of their own totem, and their child's totem may neither be that of its father nor of its mother. The members of totem groups are really members of societies, which co-operatively work magic for the good of the totems. The question arises, Is this the primitive form of totemism? We shall later discuss that question (Chapter IV.).
Meanwhile we conceive the various types of social organisation to begin with the south-eastern phratries, totems, and female reckoning of descent (1) to advance to these plus male descent (2a), and to these with female descent and four matrimonial classes (2b). Next we place (3) that four-class system with male descent; next (4) the north-western system of male descent with eight matrimonial classes, and last (as anomalous in some respects), (5) the Arunta-Kaitish system of male descent, eight classes, and non-hereditary non-exogamous totems.
As regards ceremonial and belief, we place (1) the tribes south and east of the Dieri. (2) The Dieri. (3) The Urabunna, and north, central, and western tribes. (4) The Arunta. The Dieri and Urabunna we regard (at least the Dieri) as pristine in social organisation, with peculiarities all their own, but in ceremonial and belief more closely attached to the central, north, and west than to the south-eastern tribes. As concerns the bloody rites, Mr. Howitt inclines to the belief (corroborated by legends, whatever their value) that "a northern origin must ultimately be assigned to these ceremonies."[19] It is natural to assume that the more cruel initiatory rites are the more archaic, and that the tribes which practise them are the more pristine. But this is not our opinion nor that of Messrs. Spencer and Gillen. The older rite is the mere knocking out of front teeth (also used by the Masai of East Central Africa). This rite, in Central Australia, "has lost its old meaning, its place has been taken by other rites."[20] ... Increased cruelty accompanies social advance in this instance. In another matter innovation comes from the north. Messrs. Spencer and Gillen are of the opinion that "changes in totemic matters have been slowly passing down from north to south." The eight classes, in place of four classes, are known as a matter of fact to have actually "reached the Arunta from the north, and at the present moment are spreading south-wards."[21]
Again, a feebler form of the reincarnation belief, namely, that souls of the young who die uninitiated are reincarnated, occurs in the Euahlayi tribe of north-western New South Wales.[22] Whether the Euahlayi belief came from the north, in a limited way, or whether it is the germinal state of the northern belief, is uncertain. It is plain that if bloody rites and eight classes may come down from the north, totemic magic and the faith in reincarnation may also have done so, and thus modified the rites and "religious" opinions of the Dieri and Urabunna, who are said still to be, socially, in the most pristine state, that of phratries and female descent, without matrimonial classes.[23] It is also obvious that if the Kaitish faith in a sky-dweller (rare in northern tribes) be a "sport," and if the Arunta churinga nanja, plus non-hereditary and non-exogamous totems, be a "sport," the Dieri and Urabunna custom, too, of solemnly allotted permanent paramours may be a thing of isolated and special development, not a survival of an age of "group marriage."
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