108 R, H. MATHEWS. 



Choolum, he will be Palyarin's direct, or " First " father. 

 If she had mated with Cheenum, lie would be the alterna- 

 tive, or "Second" father of Palyarin. If she had taken 

 Chingulum as her husband, he would be the "Third " father. 

 And if Ningulum had married Ohooralum, then he would 

 be Palyarin's "Fourth" father. That is to say, it makes 

 no difference to Ningulum which of the four men she 

 marries — her son will be Palyarin just the same. We observe 

 that two of the four possible husbands of Ningulum come 

 from phratry A and two from phratry B in Table I., which 

 is an additional argument against exogamy. 



In all cases the section name of the progeny is irrevocably 

 determined through the mother. If Ohoolum marries 

 Ningulum his children are Palyarin and Palyareenya ; if he 

 takes a Nooralum they are Bungarin and Bimgareenya; if 

 he chooses a Neenum they are Jamerum and Neomarum ; 

 and if he be allotted a Noolum they will be Yacomary and 

 Yacomareenya. See Table I., which exhibits the children 

 of any and every section of women. 



Let us provisionally call the category or set of four 

 women noted under the head "Wife" in the upper half of 

 Table II. a phratry. Then it becomes manifest that the 

 men and women of the same phratry intermarry among 

 themselves, and consequently there is no exogamy of the 

 sections. 1 



Again adopting the phratries as set down in Table II., 

 there could not be any regular succession of the totems, 

 either patriarchal or matriarchal. For example, if we 

 postulate that descent is reckoned through the men, and 

 that the eaglehawk is the totem of Ohoolum, who has 

 several brothers who all inherit the same animal from their 

 common father. By working out genealogies it can be 



1 Tables II. and III. are introduced merely for illustration. Table I., 

 shows the correct arrangement of the sections and phratries. 



