This needs explanation! By "totemic phratries" in the case of the Tlingits, Mr. Goldenweizer means the two main exogamous divisions of the tribe, Wolf and Raven. By "totemic clans," in the case of the Haida, he also means the two main exogamous divisions, Raven and Eagle, which, really, are phratries. But it is also clear that Mr. Goldenweizer is here using the word "clans" as it exists in the peculiar terminology of Dr. Swanton. Mr. Goldenweizer informs us that "Dr. Swanton now fully recognises the strict parallelism of the social units of the Tlingit and Haida, and sanctions the use of 'phratry' and clan in both cases." This terminological source of confusion happily disappears.
We are now, alas, entering a region where the variations of evidence, the confusions of terminology, and the influence of wealth and rank in the creation of heraldry, cause extreme perplexity. Meanwhile, as the Haida "clans" of the category are, in fact, phratries; on the other hand the "totemic clans" of the Tsimshians and Northern Kwakiutl (Raven, Eagle, Hawk, Wolf), and six "totemic clans" of the Northern Kwakiutl seem destitute of phratries, which, among the Arunta of Central Australia, have also died out Mr. Goldenweizer, however, assigns phratries to Central Australia, the Arunta have none;[13] also "totem clans," where there are none, for the totemically named associations of the Arunta are not "clans," in the normal and usual sense of that word; they are not kins but associations.
Mr. Goldenweizer, in his first category, speaks of Central Australia as possessing totemic "clans" ("generally not independent exogamous units"). If by "Central Australia" he means the Arunta group of tribes, they have, I repeat, no "totemic clans"; they have only clubs with totemic names, and these associations are not "exogamous units." Where phratries with totem kins in them exist, no totem kin is or can be "an independent exogamous unit," except where one totem to one totem marriage prevails, as among certain Australian tribes. But if the phratry rule be dropped, as Morgan says it was among the Iroquois, then people may marry into any totem kin except their own, and each totem kin becomes an "independent exogamous unit."[14]
Thus the first category in Mr. Goldenweizer's list needs a good deal of explanation and criticism.
The second category is Totemic Names. Under these, in British Columbia, are:
"Phratries (Tlingit)."
"Clans (Haida)." (But these are phratries.)
"Two of four clan Tsimshian."
"Clans (Northern Kwakiutl)."
In place of two animal-named clans out of four, Mr. Frazer assigns four animal-named clans to the Tsimshians;[15] Raven, Eagle, Wolf, and Bear. (T. and E., vol. iii. pp. 307-308.) Mr. Goldenweizer himself[16] also assigns these four animal-named clans to the Tsimshians. But, in his table,[17] he docks two Tsimshian clans of their totem names. He does so also in his p. 190. Thus (p. 187) all of the four Tsimshian "clans" have animal names. But (p. 190), and also in the tabular arrangement, only two of the Tsimshian clans have animal names. Mr. Frazer gives to all four Tsimshian clans the names of animals. Whom are we to believe[18] Method is here a little to seek.
A much more serious puzzle meets us when, in his second category (totemic names), Mr. Goldenweizer assigns no totemic names to the "clans" of the Tlingit, while Mr. F. Boas (whose list is quoted by Mr. Frazer) and Holmberg (1856) do assign totemic names to the Tlingit clans.
Let us examine this situation.
If we take a South-East Australian tribe of the Barkinji pattern, we find it divided into two animal-named intermarrying phratries (or exogamous intermarrying "classes" or "moieties," I call them "phratries"). In each phratry are totem kins, that is, kins named after animals, vegetables, or other things in nature. The names of phratries and totem kins (I know no other word for them but totem kins or totem clans) descend in the female line. No such totem kin occurs in both exogamous phratries, therefore all these units are necessarily exogamous.