This historic book may have numerous typos and missing text.
Purchasers can usually download a free scanned copy of the original
book (without typos) from the publisher. Not indexed. Not
illustrated. 1920 edition. Excerpt: ...'You came hither from the
animals, and you are going back thither. Do not face this way
again. When you go, continue walking.' "2 We have seen how among
the Aruntas the local association differed from the association in
blood, and the whole system rests on the supposed connection
between the locality and its inhabitants. Each man is the
reincarnation of an ancestor whose identity is sought by local
signs and magi-natloncal rites. These are regarded as the regular
and actual concrete facts of relationship. According to R. H.
Matthews, "In the Chau-an as well as in all the other tribes
reported by me, in the Northern Territory, succession of the totems
does not depend upon either the father or the mother, but is
regulated by locality, and I shall now en 1 Cf. Rivers, Kinship and
Social Organisation, p. 79; and Him Tout, Britith North America, I,
pp. 168-9. 2 Frazer, Totemism, I, p. 35. deavour to describe how
this is carried out. The folk-lore of these pcople is full of
fabulous tales respecting the progenitors of every totem. Some of
them were like the men and women of our own time, whilst others
were mythologic creatures of aboriginal fairyland. In these olden
days, as at present, the totemic ancestors consisted of families or
groups of families, who had their recognized huntinggrounds in some
part of the tribal territory. They were born in the specific
locality, and occupied it by virtue of their birth-right. Some of
them would be, let us say, cockatoos, others dogs, others
kangaroos, others snakes and so forth. The members of these family
groups were subdivided into the same eight sections which we find
among the people now.... "In all aboriginal tribes there is a
deeply seated belief in the reincarnation of their...
|Country of origin:
||246 x 189 x 8mm (L x W x T)
||Paperback - Trade
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