In brief, men would desire to appropriate to themselves some woman, at first from beyond their own ‘tribe.’ This they could only do by capture. Their individual right in her would be modified by the disgusting license of the bridal night, which Lord Avebury regards as ‘compensation’ to the other males of the ‘tribe’ (pp. 138, 557-560). That license I would rather explain as Mr. Crawley does: the topic does not need to be insisted on at length in this place. Lord Avebury, at all events, supposes that a form of capture finally came to be applied, with results in individual marriage, to women of the same ‘tribe’ (p. 111). But if we have ‘complete and conclusive evidence that in large portions of Australia every man had the privilege of a husband over every woman not belonging to his own gens; sharing, of course, these privileges with every other man belonging to the same class or _gens_ as himself’ (p. 112), I fail to see that a man gained anything by enduring the trouble and risk of capturing a bride all to himself. Before the capture she had been, it seems, the common spoil of the males of her ‘tribe;’ when captured she was the common spoil of her captor’s ‘class or _gens_’--though a ‘class’ and a _gens_ are not, I think, identical, but much the reverse. The rather promiscuous use of terms for different kinds of human communities affected all the pioneer works on primitive society, and, indeed, still perplexes our speculations. Thus Lord Avebury suggests (p. 119) the case of four exogamous neighbouring ‘tribes,’ with kinship traced through women. ‘After a certain time the result would be that each tribe would consist of four septs or ‘clans’ (totem kins?), ‘representing the four original tribes, and hence we should find communities in which each tribe is divided into clans, and a man must always marry a woman of a different clan.’