100 R. H. MATHEWS. 
Kilpungurra marries a Mukungurra, a Mugulu a Ngipuru, 
a Butt shade a Branch shade. In explaining Tables 2 and 
3 we have seen that these general rules are subject to 
certain modifications. Sometimes a Kilpungurra mates 
with a Kilpungurra, a Muggulu with a Muggulu, and a 
Butt shade with a Butt shade. Another custom of wide 
prevalence is that a man of a given totem must espouse a 
woman whose totem is not the same as his. This law, 
like that of the cycles and other divisions, is subject to 
departures. For example, a man who is a bandicoot might 
be allotted a bandicoot wife, although this seldom happens. 
There is no such thing as a cast-iron partition of the com- 
munity into two exogamous moieties. The only law of the 
Kurnt sociology which admits of no variation, is that the 
cycles, sections, totems, bloods and shades, are irrevo- 
cably transmitted through the mothers. 
It is for the elders of the tribes to settle what par- 
ticular genealogy will be adopted when choosing a husband 
or wife for any particular person. Previous family mar- 
riages and a number of other matters are considered in 
arranging this point. There are also regulations depend- 
ing upon the totems of the affianced parties, and upon 
whether they are the elder or the younger members of 
the family. The maternal uncles of the parties are in 
all cases among the principal personages in conducting 
the betrothals. 
It is well known that in most Australian tribes a man’s 
brothers are treated as the nominal or tribal fathers of 
his children, and that his wife’s sisters are treated as 
nominal mothers. This fact introduces a disturbing element 
into the genealogies, but it is an advantage rather than 
otherwise, because it increases the chances of a given 
man or woman obtaining a spouse. For example, Kub- 
bundyerra’s father Ngumburi (Table 2) might not have a 
