It would greatly add to the force of the presumptions in favour of an ‘Aryan’ totemic past, if we could point to apparent survivals not only in myth and early art, but in actual institutions. Now there are Greek institutions, in Attica, the ‘deme,’ the _genos_, and the _phratria_, which may be interpreted, rightly or wrongly, as survivals of Totemism. We have seen that gens (equivalent to the Greek γένος) and that phratria (Φρατρία) are used, by certain students, to designate the totem kin, and the two ‘primary exogamous divisions’ (say _Dilbi_ and _Kupathin_) of Australia and North America. To use gens thus is misleading, especially as ‘totem kin’ is adequate and unambiguous. But we have here employed ‘phratria’ to designate the ‘primary exogamous division,’ because no better word is handy, while we do not maintain that the Attic phratria is a survival of the institution usual in Australia. Messrs. Fison and Howitt, in an instructive paper, have offered, as a provisional hypothesis, the theory that the Attic deme (a _local_ association) may have arisen from the kind of _local_ tribe (or _horde_) in Australia, while the Attic phratries and γένη (associations depending on _birth_ and _kinship_) were survivals of the ‘primary exogamous divisions’ and totem kins.[32] The present writer had made similar suggestions long ago.[33] Concerning the γένος and Φρατρία we know but little: inevitably, for we have seen that, even in Australia, still more in Melanesia, _local_ names and _local_ communities are beginning to encroach on and usurp the authority of the totem kin, and other associations based on common blood, real or reputed. Infinitely more must this have been the case in Greece. If savage phratries and totem kins once existed in Attica, they must have been nearly obliterated long before the historical period. At most they would only survive in connection with ritual and religion. Again, our definitions of γένος [genos] and Φρατρία are derived from late grammarians and lexicographers. Thus our means of knowledge are limited and darkling. Messrs. Howitt and Fison start from the horde, or tribe, the horde meaning the largest local Australian community, composed of subtribes, if we are not merely to say ‘tribe,’ and leave ‘horde’ out of the question. The members of the horde or tribe are, as we know, of many various totems, but of only two ‘primary exogamous divisions’ or phratries. Into these the members are born, mostly taking the mother’s phratry and totem. As a rule, both father and mother belong to the tribe, but if a woman does come in out of an alien tribe, her children, though deriving totem and phratry names through her, are of their father’s local tribe. An alien woman may be assigned, by the elder men, to this or that totem: or to the totem corresponding to that which she had in her own local tribe. The children of male aliens follow the totem of their mother, a member of the tribe.