110 R. H. MATHEWS. 



In the table I placed Ohoolum, Palyarin, Oheenum and 

 Bungerin together, to constitute phratry A, and the 

 remaining four sections formed phratry B. My reason for 

 placing these four sections together was because they 

 represented fathers and sons. Ohoolum is the " direct " 

 father of Palyarin and the "alternative" father of Bungarin. 

 Palyarin is the "direct" father of Ohoolum and the "alter- 

 native" father of Oheenum. 



It seemed to me that if there was any possibility of the 

 succession of the totems being through the men, this would 

 be the best way of ascertaining it. But as soon as I made 

 the discovery that Ohoolum, as well as all the other sec- 

 tions in the table, had the further right of marrying a third 

 or a fourth section, (Table II.), it became apparent that 

 two of the potential wives of a man of any given section 

 would come from phratry A and the other two from phratry 

 B. No matter in what order these four names may be 

 arranged, it does not alter the fact that they cannot possibly 

 form an exogamous moiety of the tribe. 



The foregoing pages illustrate how all the different 

 sections intermarry and are perpetuated. Upon this found- 

 ation the actual marriages of specific individuals are 

 regulated by a system of betrothals, which are made after 

 a child is born, and sometimes before that event. The 

 selection of a wife or husband is determined through the 

 grand-parents of the parties to the matrimonial alliance. 

 The following short genealogical tables will elucidate the 

 letterpress : 



