NOTES ON SOME ABORIGINAL TRIBES. 75 



Then comes the Kamilaroi organisation with two part- 

 itions of each cycle. 1 The men may marry into the 

 opposite cycle or else into their own, while the cycle and 

 section name of the progeny is in all cases regulated 

 through the mothers. In other words, the men of one 

 cycle, taken collectively, can marry into all the divisions 

 of the tribe. 



Next we take the Ohingalee people, Table III, and find 

 that the community is segregated into two cycles just as 

 in the Barkunjee, but each cycle contains four parts instead 

 of one. The men of a cycle can marry into the opposite 

 one or into their own and the section names of the offspring 

 are fixed through the females. Therefore the men of one 

 cycle collectively can intermarry with all the women of 

 the community. 



Prom what has been said, the conclusion seems inevitable 

 that the social structure of the Barkunjee, Kamilaroi and 

 Ohingalee is essentially and radically the same in all its 

 leading elements. The chief or only difference is that in 

 the two first named the totems have succession through 

 the mothers, whilst in the latter their succession does not 

 depend upon either parent, but is fixed by the locality 

 where the mother first became conscious that conception 

 had occurred. In previous articles 2 1 have described the 

 native belief in regard to this matter and will only briefly 

 allude to it here. 



The component parts of a tribe having this form of 

 organisation are in many respects similar to the Kamilaroi. 

 For example, there is a local division of a tribe, in which 

 there are persons bearing the totem names of animals, trees, 

 the elements, etc. People whose totems may belong to 

 any or all of these departments of the universe roam about 



1 American Antiquarian, xxvm., 85, 86. 

 2 This Journal, xl., 110. 



