NOTES ON SOME NATIVE TRIBES OF AUSTRALIA. 107 
will be Pongaree, which we shall distinguish as his No. 2 
family. If he weds an Aratchban his children will be 
Kamaranban, who can be denominated his No. 3 family. 
And if Plienban should espouse a Plienban woman his 
children would be Wamood, whom we shall set down as 
his No. 4 family. From this we can readily see that the 
children of a given man, may have any one of four section 
names, this matter depending altogether upon the woman 
who is his wife; and consequently there cannot be any 
recurrent succession of the section hames through the 
men. 
Two of Plienban’s possible wives and two of his possible 
families belong to Cycle A, and two to Cycle B. A No. 1 
wife, and consequently a No. 1 family, which are those 
given in Table IV. on the same line across the page, are 
the most general, and may be considered the normal 
relationships. A No. 2 wife and family are the next most 
usual, No. 3 and No. 4 wives and resultant families are not 
so common, although quite legal in native society. 
We have just seen thata man may havea wife or family 
belonging to any one of four sections. Although a woman 
may likewise have a husband from any one of four sections, 
this fact makes no difference at all to her progeny. For 
example, a Kangala woman might be married to Plienban, 
or Aratchban, or Watchban, or Kangala, but her children 
would be Paralee all the same, because the succession of 
the sections through the woman is absolutely invariable. 
But owing to the four possible husbands obtainable by 
women of the Kangala section, it is evident that there 
could be four sorts of Paralees, according to whom their 
fathers were. 
In the Chau-an, as well as in all the other tribes reported 
by me, in the Northern Territory, succession of the totems 
does not depend upon either the father or the mother, but 
