214 



R. H. MATHEWS. 



tions, which are peristent in them all, and must be taken 

 into account in arranging a marriage. There are also 

 regulations depending upon the totems of the affianced 

 parties, and upon whether they are the elder or younger 

 members of the family. The uncles of the parties are, in 

 all cases, among the principal personages in conducting the 

 betrothals. 



Sometimes a man or woman belonging to a distant tribe, 

 where the phratries and sections have different names, will 

 come and settle among the Ngeumba people. In such a 

 case a conjugal mate would be found by means of the 

 totemic, blood, and shade records of the stranger. 



Sociology of the Kamilaroi Tribe. 

 The Kamilaroi territory may be approximately described 

 as extending from Jerry's Plains on the Hunter Riveras 

 far as Walgett and Mungindi on the Barwon, taking in the 

 greater part of the basins of the Namoi and Gwydir rivers. 

 They are divided into four sections which have the same 

 names as those of the Xgeumba, but the names of the 

 phratries are Kuppathin and Dhilbai, with their feminine 

 equivalents Kuppathingiin and Dhilbaigun, as shown in the 

 following table. Kuppathin is equal to the Ngeumba 

 Ngurrawun and Dhilbai equals Mumbun. 



Phratry Father 



Kuppathin ( \l2l h0 



Dhilbai 



Kubbi 

 Murri 



Mother 



Kubbi tha 

 Matha 



Ippatha 

 Butha 



Son 



Murri 

 Kubbi 



Kumbo 

 Ippai 



Daughter 



Matha 

 Kubbitha 



Butha 

 Ippatha 



All that has been said in preceding pages of this article 

 respecting the Ngeumba subdivisions into 4 shade ' and 

 4 blood ' castes, totems, ' alternative ' and ' rare ' marriages, 

 apply to the Kamilaroi, and will not be repeated. 



Rev. Wm. Ridley, b.a., was the first to report the names 

 of the four sections of the Kamilaroi, with their rules of 



