The totem kin's numerically strongest with us were the Dinewans, Beewees, Bohrahs, and Gouyous. Further back in the country, they tell me, the crow, the eaglehawk, and the bees were original totems, not multiplex ones, as with us.
It may be as well for those interested in the marriage law puzzles to state that Dinewans, Bohrahs, Douyous, and Doolungayers are always Kumbo Hippi Bootha Hippitha.
That Moodai, Gouyou, Beewee, Maira, Yubbah are always Murree Kubbee Matha Kubbootha.
Our blacks may and do eat their hereditary totems, if so desirous, with no ill effects to themselves, either real or imaginary; their totem names they take from their mothers. They may, in fact, in any way use their totems, but never abuse them. A Beewee, for example, may kill, or see another kill, and eat or use a Beewee, or one of its multiplex totems, and show no sign of sorrow or anger. but should any one speak evil of the Beewee, or of any of its multiplex totems, there
will be a quarrel.
There will likewise be a quarrel if any one dares to mimic a totem, either by drawing one, except at Boorahs, or imitating it in any way.
There are members of the tribes, principally wizards, or men intended to be such, who are given an individual totem called Yunbeai. This they must never eat or they will die. Any injury to his yunbeai hurts the man himself In danger he has the power to assume the shape of his yunbeai, which of course is a great assistance to him, especially in legendary lore; but, on the other hand, a yunbeai is almost a Heel of Achilles to a wirreenun (see the chapter on Medicine and Magic).
Women are given a yunbeai too, sometimes. One girl had a yunbeai given her as a child, and she was to be brought up as a witch, but she caught rheumatic fever which left her with St. Vitus's dance. The yunbeai during one of her bad attacks jumped out of her, and she lost her chance of witchery. One old fellow told me once that when he was going to a public-house he took a miniature form of his yunbeai, which was the Kurrea--crocodile--out of himself and put it safety in a
bottle of water, in case by any chance he got drunk, and an enemy, knowing his yunbeai, coaxed it away. I wanted to see that yunbeai in a bottle, but never succeeded.
The differences between the hereditary totem or Dhe, inherited from the mother, and the individual totem or yunbeai, acquired by chance, are these: Food restrictions do not affect the totem, but marriage restrictions do; the yunbeai has no marriage restrictions; a man having an opossum for yunbeai may marry a woman having the same either as her yunbeai or hereditary totem, other things being in order, but under no circumstances must a yunbeai be eaten by its possessor.
The yunbeai is a sort of alter ego; a man's spirit is in his yunbeai, and his yunbeai's spirit in him.
A Minggah, or spirit-haunted tree of an individual, usually chosen from amongst a man's multiplex totems, is another source of danger to him, as also a help.
As Mr. Canton says: 'What singular threads of superstition bind the ends of the earth together! In an old German story a pair of lovers about to part chose each a tree, and by the tree of the absent one was the one left to know of his wellbeing or the reverse. In time his tree died, and she, hearing no news of him, pined away, her tree withering with her, and both dying at the same time.
Well, that is just what a wirreenun would believe about his Minggah. These Minggah and Goomarh spirit trees and stones always make me think, perhaps irrelevantly, of one of the restored sayings of the Lord, which ends 'Raise the stone, and there thou shalt find Me; cleave the wood, and I am there.'
Blacks were early scientists in some of their ideas, being before Darwin with the evolution theory, only theirs was a kind of evolution aided by Byamee. I dare say, though, the missing link is somewhere in the legends. I rather think the Central Australians have the key to it. One old man here was quite an Ibsen with his ghastly version of heredity.
He said, when I asked him what harm it would do for, say, a Beewee totem man to come from the Gulf country, where his tribe had never had any communication with ours, and marry a girl here,--that all Beewees were originally changed from the Beewee form into human shape. The Beewee of the Gulf, originally, like the Beewee here, had the same animal shape, and should two of this same blood mate the offspring would throw back, as they say of horses, to the original strain, and
partake of iguana (Beewee) attributes either in nature or form.
From the statements just given, it will be seen that the Euahlayi are in the Kamilaroi stage of social organisation. They reckon descent in the female line: they have 'phratries' and four matrimonial classes, with totems within the phratries. In their system of 'multiplex-totems' or 'sub-totems' they resemble the Wotjobaluk tribe. [Howitt, Native Tribes of South-East Australia, pp. 121, 125, 453, 455.] The essence of the 'sub-totem' system is the division of all things
into the categories provided by the social system of the human society. The arrangement is a very early attempt at a scientific system of classification.
Perhaps the most peculiar feature in the organization of the Euahlayi is the existence of Matrimonial Classes, which are named as in the Kamilaroi tongue, while the phratry names are not those of the Kamilaroi, and alone among phratry names in Australia which can be translated, are not names of animals. The phratries have thus no presiding animals, and in the phratries there are no totem kins of the phratriac names. The cause of these peculiarities is matter of conjecture.
A peculiarity in the totemic system of the Euahlayi--the right of each individual to kill and eat his own totem--has been mentioned, and may be associated here with other taboos on food.
The wunnarl, or food taboo, was taken off a different kind of food for boys at each Boorah, until at last they could eat what they pleased except their yunbeai, or individual familiar: their Dhe, or family totem, was never wunnarl or taboo to them.
A child may not perhaps know that it has had a yunbeai given to it, and may eat of it in ignorance, when immediately they say that child sickens.
Should a boy or a girl eat plains turkey or bustard eggs while they were yet wunnarl, or taboo, he or she would lose his or her sight. Should they eat the eggs or flesh of kangaroo or piggiebillah, their skins would break out in sores and their limbs wither.
Even honey is wunnarl at times to all but the very old or very young. Fish is wunnarl for about four years after his Boorah to a boy, and about four months after she is wirreebeeun, or young woman, to a girl.
When the wunnarl was taken off a particular kind of meat, a wizard poured some of the melted fat and inside blood of that animal or bird, as the case might be, over the boy, and rubbed it into him. The boy, shaking and shivering, made a spluttering noise with his lips; after that he could eat of the hitherto forbidden food.
This did not necessarily refer to his totem, but any food wunnarl to him, though it is possible that there may have been a time in tribal history, now forgotten, when totems were wunnarl, and these ceremonies may be all that is left to point to that time.
When a boy, after his first Boorah, killed his first emu, whether it was his Dhe, or totem, or not, his father made him lie on the bird before it was cooked. Afterwards a wirreenun (wizard) and the father rubbed the fat on the boy's joints, and put apiece of the flesh in his mouth. 'The boy chewed it, making a noise as he did so of fright and disgust; finally he dropped the meat from his mouth, making a blowing noise through his lips of 'Ooh! Ooh! Ooh!' After that he could
eat the flesh.
A girl, too, had to be rubbed with the fat and blood of anything from which the wunnarl was to be removed for her. No ceremony of this sort would be gone through with the flesh, fat, or blood of any one's yunbeai, or individual familiar animal, for under no circumstances would any one kill or eat their yunbeai.
Concerning the yunbeai, or animal familiar of the individual, conferred by the medicine men, more is to be said in the ensuing chapters. The yunbeai answers to the Manitu obtained by Red Indians during the fast at puberty; to the 'Bush Soul' of West Africa; to the Nagual of South American tribes; and to the Nyarong of Borneo. The yunbeai has hitherto been scarcely remarked on among Australian tribes. Mr. Thomas declares it to be 'almost non-existent' in Australia, mentioning
as exceptions its presence among the Euahlayi; the Wotjobaluk in Victoria; the Yaraikkanna of Cape York; and 'probably' some of the northern tribes on the other side of the Gulf of Carpentaria.[MAN (1904), No. 53, p. 85.]
Perhaps attention has not been directed to the animal familiar in Australia, or perhaps it is really an infrequent thing among the tribes.
The Euahlayi Tribe, A Study of Aboriginal Life in Australia |
