All this implies, I think, a more advanced society, and larger communities, than we can easily conceive to have existed in the distant past when phratries arose. Moreover Herr Cunow, as we shall see, takes descent, even at this primitive period, to have been reckoned in the male line. Again, we have observed that phratry names, when they can be translated, are usually totemic, an opinion expressed by Mr. Fison and Mr. Howitt. The same sort of totemic names marks Red Indian phratries. Granting male kinship, the phratries of Herr Cunow’s hypothesis might well have totem names, but he tries to show that phratry names are usually _local_; he gives seven cases out of which only two names of phratries are totemic.[10] But he offers no authority for his assertion that the other five names are non-totemic (_Eigennahme_) and Yungaru and Wutaru, represented by him as non-totemic, are really totem names. We know that as a result of reckoning in the male line local or district names tend to supersede totem names, and large local totem groups thus arise, a feature of the decay, not of the dawn, of Totemism. My own hypothesis, on the other hand, shows why phratry names are totemic. Herr Cunow concludes ‘the phratry is originally nothing but an exogamous local group composed of several hordes.’ Like Mr. Daniel McLennan, Herr Cunow quotes the legend of the wars of Eagle-Hawk and Crow, which ended in the establishment of the intermarrying phratries of Crow and Eagle-Hawk.[11] Herr Cunow’s theory of phratries appears to me to find, in the remotest past, the most recent institutions of the Australians, and to confuse the primitive local totem group with the local totem-group later developed out of reckoning descent in the male line. He throws back into the distant past the large modern associations, which could not exist in times really primitive. He makes the hordes develope themselves into totem kins, in place of being, originally (as in my system), small associations united by contiguity, and receiving totem names from without.[12] He makes reckoning in the female line later than reckoning in the male line--the Narrinyeri reckoning in the male line (p. 84)--and perhaps this method, he thinks, is a result of ignorance of fatherhood, consequent on the Piraungaru custom (p. 135). Unluckily we find reckoning descent in the female line among many races, the Red Indians for example, where the Piraungaru custom is unknown. The priority of male to female descent is not admitted as a rule, by Mr. Tylor or any other English authorities.