The Euahlayi Tribe: A Study of Aboriginal Life in Australia. Parker Katie Langloh
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Название: The Euahlayi Tribe: A Study of Aboriginal Life in Australia
Автор: Parker Katie Langloh
Издательство: Public Domain
Жанр: Зарубежная классика
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For example, a girl calls the daughters of her mother and of her aunts alike sisters.
So relationships are always kept in their memories by being daily used as names. There are other general names, too, such as —
Another list of names used ordinarily is —
Those of the same totem are reckoned as brothers and sisters, so cannot intermarry. 'Boyjerh' relations, as those on the father's side are called, are not so important as on the mother's side, but are still recognised.
Now for the great Dhe, or totem system, by some called Mah, but Dhe, is the more correct.
Dinewan, or emu, is a totem, and has amongst its multiplex totems' or 'sub-totems' —
Bohrah, the kangaroo, is another totem, and is considered somewhat akin to Dinewan. For example, in a quarrel between, say, the Bohrah totem and the Beewee, the Dinewan would take the part of the former rather than the latter.
Amongst the multiplex totems of Bohrah are —
All clouds, lightning, thunder, and rain that is not blown up by the wind of another totem, belong to Bohrah.
Beewee, brown and yellow Iguana, numerically a very powerful totem, has for multiplex totems —
Those with whom the Beewee shares the winds he counts as relations. It is the Beewees of the Gwaimudthen, or dark blood, who own Yarragerh (spring wind); the light-blooded own Mudderwurderh (west wind).
Another totem is Gouyou, or Bandicoot. The animal has disappeared from the Narran district, but the totem tribe is still strong, though not so numerous as either the Beewees or Dinewans.
Multiplex totems of Gouyou —
Next we take Doolungaiyah, or Bilber, commonly known as Bilby, a large species of rat the size of a small rabbit, like which it burrows; almost died out now. The totem clan are very few here too, so it is difficult to learn much as to their multiplex totems, amongst which, however, are —
Douyou, black snake, totem claims —
Moodai, or opossum, another totem, claims —
Maira, a paddy melon, claims as multiplex totems —
It is said a Maira will never be drowned, for the rivers are a sub-totem of theirs; but I notice they nevertheless learn to swim.
Yubbah, carpet snake, as a kin has almost disappeared, only a few members remaining to claim
Burrahwahn, a big sandhill rat, now extinct here, claims —
Buckandee, native cat kin, claim —
Amongst other totems were once the Bralgah, Native Companion, and Dibbee, a sort of sandpiper, but their kins are quite extinct as far as our blacks are concerned; the birds themselves are still plentiful. The Bralgah birds have a Boorah ground at the back of our old horse-paddock, a smooth, well-beaten circle, where they dance the grotesque dances peculiar to them, which are really most amusing to watch, somewhat like a set of kitchen lancers into which some dignified dames have got by mistake, and a curious mixture is the dance of dignity and romping.
The totem kins 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
That Moodai, Gouyou, Beewee, Maira, Yubbah are always
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 СКАЧАТЬ