12 
MUSEUM BULLETIN NO. 10. 
the characteristic feature of the organization, and this being the 
case, the probability of associations of warlike and peace attributes 
with animals may as much be ascribed to the influence of the so- 
cial unit as vice versa. As regards such functions as the exogamy 
of the two divisions or that of the clans, or of the reciprocal 
burial relationship of the waygeregi and mqnegi divisions, we, of 
course, know that the characteristics of the animal in question 
have nothing to do with the matter. We must, then, realize 
that we are dealing with reciprocal influences, of the religio- 
mythological conception of animals on the one hand, and of 
political functions of social units on the other. In some cases, 
such as the specific associations of the water spirit, it is probable 
that the religio-mythological conception of the animal is dominant. 
The association of the thunderbird with fire has likewise not been 
due to any activity of the social unit; and thus examples might 
be multiplied. In this connexion, the fact that animals with whom 
a multitude of associations have already been established are 
subsequently associated with social units, is fundamental. From 
this point of view, the animal names of social organization are 
intrusive features, and we will consequently expect to find 
historical adjustments. This, we think, is what has taken place 
here. The animal name with its religio-mythological conceptions 
was a remarkably strong unit, even as compared with the 
political unit, and as a result reciprocal influences took place. 
Although the religio-mythological influence must have been 
marked, it appears to have changed none of the marital and other 
functions of the two divisions, nor the political functions of the 
clans. What it did change, and change fundamentally, was 
the interpretation of the social organization. 
FUNCTIONS OF THE TWOFOLD DIVISION. 
The only function that the waygeregi and mqnegi divisions 
seem to have had was the regulation of marriage. A waygeregi 
man had to marry a mqnegi woman, and vice versa. The only 
other function exercised by these divisions was, according to 
some informants, reciprocal burial. Here the religio-mythologi- 
cal interpretations seem in part to have determined this relation 
for a mqnegi man buried a waygeregi man because, as a 4 ‘land 
