Читать книгу Social Origins and Primal Law - Lang Andrew - Страница 15

Perhaps the most recent, lucid, and well-informed writer on the various divisions which regulate the marriages of the Australian tribes is Mr. R. H. Mathews.64 In some regions, the system of two intermarrying phratries exists, without further subdivision (except in regard to totem kins). Sometimes each phratry is divided into two 'sections' (or 'classes'), making four for the tribe. Again, each phratry may have four 'subsections' or 'classes,' making eight for the tribe. Each phratry, like each 'class,' 'has an independent name by which its members are easily recognised.'

Obviously we need, of all tilings, to know the actual meanings of these names, but we do not usually know them. As we shall see, where a tribe has two 'phratries' and no subordinate 'classes,' the names of these 'phratries,' when they can be translated, are usually names of animals. In a few cases, as will later appear, when there are 'classes' under and in the 'phratries' their names seem to indicate distinctions of 'old' and 'young.' But Mr. Mathews nowhere, as far as I have studied him, gives the meanings of the 'class' names, some of which are of recent adoption. Mr. Mathews usually gives only 'Phratry A' and 'Phratry B.' We now cite his tables of the simple 'phratry' system, of the 'phratry' plus two classes system, and of the 'phratry' plus four classes system; making four, or eight, such divisions for the tribe.

'In describing the social structure of a native Australian community, the first matter calling for attention is the classification of the people into two primary divisions, called phratries, or groups – the men of each phratry intermarrying with the women of the opposite one, in accordance with prescribed laws.'

Mr. Mathews then mentions that some tribes have (1) this simple division only (of course, as a rule, plus totem kins). (2) Elsewhere each phratry is composed of two 'sections' (called by us 'classes'). (3) Elsewhere, again, each phratry has four sections (we need not discuss here the tribes where none of these things exist).

Mr. Mathews now gives tables representing the working of the system in each of the three cases.65

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It will be seen that, under the simple phratry system, children of the female Matturrin are always Matturri and Matturrin, children of the female Kirrarooan are always Kirraroo and Kirrarooan. On the phratry plus two classes system, female Butha is mother of Ippatha and Ippatha of Butha for ever. On the phratry plus four classes system, female Ningulum has a Palyareena daughter, who has a Nooralum daughter, who has a Bungareenya daughter, whose daughter reverts to the original Ningulum class, and so on, ad infinitum. The women remain constant to their 'phratry,' and marry always the men of the opposite phratry.

It is to be observed that, by customary law, brothers and sisters actual (and not 'tribal') may never intermarry.66 In short, consanguinity is now fully understood by the natives, and too close unions are forbidden on the ground of consanguinity. It also seems that, though the blacks are all on the same level of material culture, yet reflection on marriage rules, and modification of these rules by additional restrictions and alterations, have been carried much further by some tribes than by others. I by no means deny, but rather affirm, that consanguinity is now understood, and that rules have in some tribes been consciously made, and altered, to avoid certain marriages as of 'too near flesh.' But I do not think that, at the beginning, the objection to consanguineous marriages, as such, can have been entertained, and I am not of opinion that, for the purpose of preventing such marriages, in the beginning, a horde was bisected into two phratries, and each phratry split up into totem groups. Rather, I conceive, certain primitive conditions of life led to the evolution of certain rules, independent of any theory about the noxiousness or immorality of marriages of near kin; and then reflection on those primal rules helped to beget moral ideas, and improvements on the rules themselves. In the original restrictions, morality, in our sense, was only implicitly or potentially present, though now it has risen into explicit consciousness. The tribes came to think certain marriages morally wrong, or physically noxious, because they were forbidden; such unions were not, in the first instance, forbidden because they were deemed physically injurious, or morally wrong. These ideas have, by this time, been evolved; but it does not follow that they were present at the beginning.

I took the liberty of laying a brief sketch of my own theory before Mr. Howitt, who, after considering it, was unable to accept it. He was kind enough to send me a summary account of many varieties of institutions, which, as we have seen, prevail – from tribes with totems and the simple phratry and female descent, up to tribes which have lost their classes and totems, count descent in the male line, and permit marriage only between persons dwelling in certain localities, or not of 'too near flesh.' All sorts of varieties of custom, in fact, prevail. Again, the most backward tribes, in Mr. Howitt's opinion, have group-marriage;67 the more advanced have individual marriage, with rare reversions on special occasions. Each advance, from mere phratry to phratry plus eight 'classes,' reduced the number of persons who might intermarry, and extended the range of exogamy (except where, as among the Arunta, the totem prohibition has ceased to exist). The marked tendency of the developing rules is to prevent marriage between persons 'too near in flesh,' or 'of the same flesh.' Mr. Howitt argues that, if the later stages of prohibition are the result of deliberate intention to prevent too near marriage, we may infer that the original 'bisection' of the 'undivided commune' was also consciously designed to prevent unions of persons of too near flesh.

To this I would reply, that the circumstances were different. The savages of recent centuries have been trained in the totem and phratry systems, and have now, like Mr. Howitt, excogitated the theory that these were originally designed for the purpose of preventing marriages of 'too near flesh,' wherefore all such marriages (even if permitted by the totem law) must be morally or materially evil. This is the theory expressed in the myths of the Dieri, Woeworung, and others; and it is the theory of many scientific writers. In brief, it is the hypothesis of men already trained to think near marriages morally wrong, or physically injurious. But how could this idea occur to members of 'an undivided commune,' who had never known anything better?

That is the difficulty; and we get rid of it by disbelieving in a primeval undivided commune; and by supposing a long past of forbidden unions, the prohibition then resting on no moral ideas, but on the interest of the strongest, the jealousy of the adult sire. These prohibitions later evolved into conscious morality; and were at last susceptible of improvement by deliberate design. I shall now examine more in detail the ideas which do not win my assent.