But the Australian philosophy of the intercommunion of Nature goes still farther than this. Besides the local divisions and the kindred stocks which trace their descent from animals, there exist among many Australian tribes divisions of a kind still unexplained. For example, every man of the Mount Gambier local tribe is by birth either a Kumite or a Kroki. This classification applies to the whole of the sensible universe. Thus smoke and honeysuckle trees belong to the division Kumite, and are akin to the fishhawk stock of men. On the other hand, the kangaroo, summer, autumn, the wind and the shevak tree belong to the division Kroki, and are akin to the black cockatoo stock of men. Any human member of the Kroki division has thus for his brothers the sun, the wind, the kangaroo, and the rest; while any man of the Kumite division and the crow surname is the brother of the rain, the thunder, and the winter. This extraordinary belief is not a mere idle fancy—it influences conduct. "A man does not kill or use as food any of the animals of the same subdivision (Kroki or Kumite) with himself, excepting when hunger compels, and then they express sorrow for having to eat their wingong (friends) or tumanang (their flesh). When using the last word they touch their breasts, to indicate the close relationship, meaning almost a portion of themselves. To illustrate: One day one of the blacks killed a crow. Three or four days afterwards a Boortwa (a man of the crow surname and stock), named Larry, died. He had been ailing for some days, but the killing of his wingong (totem) hastened his death."(1) Commenting on this statement, Mr. Fison observes: "The South Australian savage looks upon the universe as the Great Tribe, to one of whose divisions he himself belongs; and all things, animate and inanimate, which belong to his class are parts of the body corporate whereof he himself is part". This account of the Australian beliefs and customs is borne out, to a certain extent, by the evidence of Sir George Grey,(2) and of the late Mr. Gideon Scott Lang.(3) These two writers take no account of the singular "dichotomous" divisions, as of Kumite and Kroki, but they draw attention to the groups of kindred which derive their surnames from animals, plants, and the like. "The origin of these family names," says Sir George Grey, "is attributed by the natives to different causes.... One origin frequently assigned by the natives is, that they were derived from some vegetable or animal being very common in the district which the family inhabited." We have seen from the evidence of Messrs. Fison and Howitt that a more common native explanation is based on kinship with the vegetable or plant which bestows the family surname. Sir George Gray mentions that the families use their plant or animal as a crest or kobong (totem), and he adds that natives never willingly kill animals of their kobong, holding that some one of that species is their nearest friend. The consequences of eating forbidden animals vary considerably. Sometimes the Boyl-yas (that is, ghosts) avenge the crime. Thus when Sir George Grey ate some mussels (which, after all, are not the crest of the Greys), a storm followed, and one of his black fellow improvised this stave:—
Oh, wherefore did he eat the mussels?
Now the Boyl-yas storms and thunders make;
Oh, wherefore would he eat the mussels?
(1) Kamilaroi and Kurnai, p. 169.
(2) Travels, ii. 225.
(3) Lang, Lecture on Natives of Australia, p. 10.
There are two points in the arrangements of these stocks of kindred named from plants and animals which we shall find to possess a high importance. No member of any such kindred may marry a woman of the same name and descended from the same object.(1) Thus no man of the Emu stock may marry an Emu woman; no Blacksnake may marry a Blacksnake woman, and so forth. This point is very strongly put by Mr. Dawson, who has had much experience of the blacks. "So strictly are the laws of marriage carried out, that, should any sign of courtship or affection be observed between those 'of one flesh,' the brothers or male relatives of the woman beat her severely." If the incestuous pair (though not in the least related according to our ideas) run away together, they are "half-killed"; and if the woman dies in consequence of her punishment, her partner in iniquity is beaten again. No "eric" or blood-fine of any kind is paid for her death, which carries no blood-feud. "Her punishment is legal."(2) This account fully corroborates that of Sir George Grey.(3)
(1) Taplin, The Nerrinyeri. p. 2. "Every tribe, regarded by them as a family, has its ngaitge, or tutelary genius or tribal symbol, in the shape of some bird, beast, fish, reptile, insect, or substance. Between individuals of the same tribe no marriage can take place." Among the Narrinyeri kindred is reckoned (p. 10) on the father's side. See also (p. 46) ngaitge = Samoan aitu. "No man or woman will kill their ngaitge," except with precautions, for food.
(2) Op. cit., p. 28.
(3) Ibid., ii. 220.
Our conclusion is that the belief in "one flesh" (a kinship shared with the animals) must be a thoroughly binding idea, as the notion is sanctioned by capital punishment.