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Reply to Mr. Howitt and Mr. Jevons. 291

repeat my assurance of my regret for my misapprehension
of his page 500, and for the misplaced comma. To the
best of my power, I have forwarded my correction to every
quarter in which it is likely to be published, have placed
slips containing the corrigendum[italic] in the Secret of the Totem[italic]
and the Euahlayi Tribe[italic], and have withdrawn the criticism
based on the misunderstanding.

In Mr. Jevon's review of my Secret of the Totem[italic], I
cannot conceal from myself that those who differ from
him and me have a parry and riposte[italic] to some of
his arguments. But there is a passage concerning a very
difficult question, in which, perhaps, he does not under-
stand my view of the question (Folk-Lore[italic], xvii. No. 2).
I quote Mr. Jevons: "We have to ask why are we to
believe that the phratries to which I belong includes the
women I may not marry; the other phratry includes
woman I may marry. Why then should either phratry
have been originally one local group? Why need either
phratry ever have had a local habitation and a name?
The women I may not marry are scattered about all over
Australia, and so are the women I may marry. Even on
Mr. Lang's theory, the latter never at any time, however far
back we go, were concentrated in any one spot; and the
former also must have been scattered pretty widely, when
'each animal-named group became full of members of
other animal names by descent.' At that time, go where
I would, I should find women having by descent the same
animal name as myself, and therefore forbidden to me.
In fine, the classification of women into prohibited and
lawful, i.e.[italic] into the two phratries, cannot be the result of
the rise of two leading local groups."

Here Mr. Jevons has in his mind, I think, the society,
of the Australia of to-day, a society of inter-tribal peace
on the whole, with frequent inter-tribal marriages. But
my theory deals with a presumed remote past, with no

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