TRANSACTIONS OF SECTION H, 5de 
which it is known in the Waramunga tribe. The ceremonies of this cult are not 
localised, but may be performed anywhere. Lach ceremony consists of a repre- 
sentation of the totemic ancestors of the group and of some of their actions. This 
cult has so far only been recorded from the Northern Territory and South 
Australia. It exists side by side with the Talu cult in the Aranda tribe, and 
also in the Waramunga tribe, where, it would seem, the Talu cult is unknown. 
There are hints of the former existence of a cult perhaps similar to the 
Thuthu cult in some of the tribes of New South Wales, as, for instance, the 
Yualai. 
As regards negative ritual this usually takes the form of a prohibition against 
killing or eating the totem. In the Aranda tribe a man may not eat his own 
totem, i.c. the totem of the cult society to which he belongs, except on certain 
ritual occasions. In Western Australia, in the tribes with clan totemism and 
local group totemism (Kariera and Burduna) a man may freely kill and eat his 
vwn totem. In the tribes of the east of Australia with totemic clans, with female 
descent the general rute would seem to be that a man may eat his own totem, but 
he must respect it. For instance, he would only eat it if there were nothing 
else and he was hungry, and he would express sorrow at having to eat it. 
In Western Queensland a member of a relationship section may not eat any 
of the animals that are the totems of his section, though he may eat those 
belonging to the section of his father or his mother or his wife. In the Yualai 
tribe a man may not eat his own personal totem. 
In the case of sex totemism there is a sort of reversed negative ritual. A 
woman may not kill the totem of the men, or the meu will be angry, and 
vice versa, 
In the case of the totems of the dual division it would seem that in general 
there is no ritual, positive or negative. 
Taking these distinctions as the basis of a classification we may consider 
briefly a few of the types of totemic organisation about which we have most 
information. . 
Kariera T'ype.—Totemic clans with male descent. Each clan has a number 
of totems (multiple totems). Cult of the Talu type. No prohibition against 
killing or eating the totem. 
Burduna T'ype.—Local group totemism. Each local group has one or more 
totems. Cult of the Talu type. No prohibition against killing and eating the 
totem. The local groups are united into inter-tribal totemic divisions, all groups 
having the same totem being included in the same division. 
Punaba or Mungarai Type.—Kach of the eight sub-sections into which the 
tribe is divided has one or more totems. 
Anula Type.—Totemic clans with male descent. Totemic cult of the Talu 
type. A man may not eat his own totem, and may only eat sparingly of his 
mother’s totem. 
Waramunga Type.—Totemic clans with male descent. Thuthu cult, but no 
Talu cult. A man may not eat his own totem. 
Aranda Type.—Totemism of cult societies, membership of the totemic group 
being determined by the locality near which the individual was conceived by his 
mother. Cult of the Talu type. A man may not eat his totem. 
Pita-pita T’'ype.—Wach of the four sections of the tribe has a number of 
totems. No positive cult recorded. A man may not eat his own totem. 
Yualai T'ype.—Clan totemism with female descent. Each clan has one chief 
totem and a number of subsidiary totems. Probably there is a cult of the 
Thuthu type. A person may eat his clan totem. Personal totems of men and 
women with magical powers. A person may not eat his personal totem. 
Dieri Type.—Clan totemism with female descent. No cult of these totems 
(madu) recorded. Also clan totemism with male descent, in connection with 
which there are ceremonies of the Talu type. 
3. Some Nalure Myths from Samoa. By Rey. Georcr Brown, D.D. 
As regards the manner in which these myths were collected, it was stated 
that they were written about fifty years ago by a Samoan poet, in his own hand- 
writing and without any communication with white men. 
