| Male | Marries | Children are
| |||
| Murri | bandicoot | Butha | emu | ||
| * | Ipatha | mallee-hen | |||
| * | Ipatha | opossum | |||
| Murri | black duck | Butha | mallee-hen | ||
| Butha | emu | ||||
| * | Ipatha | opossum | |||
| Kubbi | wild duck | Ipatha | mallee-hen | ||
| Ipatha | emu | ||||
| * | Butha | opossum | |||
| Kubbi | bandicoot | Ipatha | emu | ||
| * | Butha | opossum | |||
| * | Butha | mallee-hen | |||
| Kubbi | kangaroo | Ipatha | opossum | ||
| * | Butha | mallee-hen | |||
| * | Butha | emu | |||
A diagram constructed as in the case of the Wiradjuri shows similar features,
Mr. Cameron directed my attention about the year 1883 to the difference in the marriage arrangements of the Wonghibon from those of the Kamilaroi, and said that he had made every endeavour to discover whether there was any mistake, but found, after inquiry, that the statements were correct. His Wathi-wathi informant at that time told him that if a Wongi went to the Wiradjuri for a wife, the difficulty could be got over by considering the totemic names of the individuals.[1]
It will be observed that the child always takes the mother's totem, and that the sub-class of the child is the fellow sub-class to that of the mother, the two together representing their class. What appears to have been intended by this arrangement is that a wider choice should be given for marriage, for the result as to descent is that, as the class and totem follow the female line direct, it is the sub-class which changes in each level of a generation. The marriages are within the class, and the older law is followed
- ↑ See also A. L. P, Cameron's "Notes on Some Tribes of New South Wales," Journ. Anthrop. Inst. January 1885, p. 350.
