Where I can agree with Herr Cunow is on the point that the two ‘primary divisions’ are the result, probably, of amalgamation, not of bisection for purposes of exogamy. Where we differ is as to the character of the communities that, by alliance and connubium, became ‘primary divisions’ or ‘phratries.’ On his system the communities were large, holding great districts. On mine, they were ancient local totem groups, whose members, through exogamy and female descent, were really of various totems. In a note (p. 139) Herr Cunow shows that he might easily have arrived at my conclusion, but, while allowing that alien brides brought the totem names of their own kins into each original totem group, he says that the men of that group still ‘belonged to the totem identified with that horde.’ This is the result of his belief that reckoning descent in the female line is ‘an innovation.’ His ‘horde’ is originally endogamous; then, we know not well why, is exogamous (p. 137). Those who do not believe that men originally lived in ‘hordes,’ and hold that, through jealousy and other causes, their little primary sets were, or tended to be, exogamous from the first, cannot agree with Herr Cunow. On the other hand, they may incline to accept his theory that, as the Australian terms of relationship indicate often status, not relationship in our sense, they do not help to prove a past of consanguine and communal marriage. CLASSES AGAIN To return to the classes, Dr. Durkheim opposes Herr Cunow’s theory that they indicated originally degrees of seniority. He takes no notice, however, of Herr Cunow’s argument from etymology, and the original meanings of the class names, ‘Young’ and ‘Old.’ He argues that, on Herr Cunow’s system, each individual would, in lapse of time, move from young to old, and so ought to change his class name, and move into another class. Herr Cunow answers that, if this occurred, the object of the class names, practically to prevent young and old intermarrying, would have been defeated. But, as matters exist, a grandfather may marry a girl who might be his grand-daughter. He is A, his children are B, but their children are A again. He is Kubbi, he marries Ippatha, her children are Buta, their children are Ippatha, and the venerable Kubbi may marry a very juvenile Ippatha.