The Origin of Exogamy and Totcinisni. i 79
Urabuiina, and is therefore the later one."'* I\Ir. I'razcr agrees.*-"
The Dieri rule about cousins is the later of the two,*" and it is rendered possible by the Dieri emanci[)ation from the Urabunna and Karaniundi rule that each totem nui)' marry only into one other totem.
It follows that the Urabunna, Karamundi, and Itchu- mundi rule, — one totem marries into one totem only, — is not later, as Mr. Howitt writes, but earlier than the Dieri rule, — any totem in phratry A may marry into any totem in phratry B. Emancipation from the Urabunna, Itchu- mundi, and Karamundi law, — one totem to one totem only, — enabled the Dieri to bar the marriages of all first cousins. Consequently the one totem to one totem rule is the earliest of all ; and how can we explain it except by the alliance, with connnbiuvi, of two groups with totemic names ? The example thus. set was followed by pair after pair of linked totem-kins, and for this reason there is necessarily a dual \xx\\o\\ and division of intermarrying kins throughout the Australian system. This is an automatic result of one totem to one totem marriage, followed by federations of the intermarrying pairs of totem-kins.
Why only tzvo groups, in the first place, made alliance with conniibmin, I have not to explain. It is enough that they certainly did it, (in several nations they still adhere to conmibimn between two totems only), unless any other reason for the one totem to one totem law can be discovered. Dislike to consanguineous marriages could not produce this drastic rule, I repeat, for each totem-kin must have recog- nised no consanguinity with any other.
In The Secret of the Totem (pp. 142-5) I supposed that, say a dozen, or any number of different exogamous totem groups were on wife-raiding terms with each other, and that in each group, say Dingo, women raided from Wallaby,
- Ibid., p. 189. *'^ Totemism and Exoi;ai>iy, vol. i., p. 346.
- ^ Jbid., vol. i., p. 346.
