96 R. H. MATHEWS. 
These cycles are named Mukungurra and Kilpungurra, with 
their feminine equivalents formed by suffixing ga to the 
masculine name. The Mukungurra cycle is again divided 
into two sections called Murruri and Kubburi, and the 
Kilpungurra cycle is similarly divided into two, called 
Ibburi and Ngumburi. In each of these four sections the 
names of the women are modified so as to distinguish them 
from those of the men. The following table exhibits the 
masculine and feminine form of each section name, the 
sections which normally or usually intermarry, and the 
section name of the offspring. 
Table I. 
Cycle. Mother. Father. Son. Daughter. 
_. ¢Ngummundyerra Murruri  Ibburi Ibbundyerra 
Kilpungurra ( Ibbundyerra Kubburi Ngumburi Negummundyerra 
7 . §Murrundyerra Ngumburi Kubburi Kubbundyerra 
Mikungurra (Kubbundyerra  Ibburi Murruri Murrundyerra 
The above table gives the cycle, mother, father, son and 
daughter on the same line across the page, and requires no 
further explanation. Everything in the universe, animate 
and inanimate, belongs to one or other of the two cycles. 
And every individual in the community claims some animal 
or plant or other object as his or her totem. The section 
name is invariably determined through the mother, because 
the women of a cycle reproduce each other, in continuous 
alternation. The totems remain constantly in the same 
cycle as the women and are accordingly transmitted from 
a mother to her progeny. 
In an article contributed to this Society in 1905,’ I 
illustrated the sociology of the Barkunjee tribe as compris- 
ing only two divisions, Mukungurra and Kilpungurra, the 
men of one division marrying the women of the opposite 
one. In studying the above table, we observe that there 
is a bisection of each of the two divisions of the Barkunjee, 
1 This Journal, xxx1x., pp. 118, 119. 
