In Attica, too, was a _local_ community, the deme--thus Thucydides was a Halimusian by deme. The historical demes were organised by Cleisthenes, on a local basis. Some of them bore the names of the γένη which occupied them, and often the names were derived from plants. Either these plants were characteristic of the localities, or conceivably the γένη had old totemic plant names, like the plum and other vegetable totems of the Australians. All about the local demes, the members of the phratriæ were scattered, like members of various totem names among the Australian local tribes. An alien could belong to a local deme, but not to a Φρατρία. His children, if by marriage with a free woman, were reckoned in her father’s Φρατρία male descent prevailing, of course, in Attica. In Australia the tribes-woman’s children by an alien would usually go to her totem and ‘primary exogamous division.’ The child of an alien woman, in Attica, even if the father was high born, could not be admitted to a Φρατρία: which certainly looks like a survival of the archaic reckoning by female descent. To try to insert an alien child in a deme was a civil, in a Φρατρία was a religious offence.[34] The ancient court of the Areopagus had to do with these offences against customary religion. Messrs. Fison and Howitt draw a parallel between the Areopagus and the Great Council of the Dieri tribe, whose headman was inspired by ‘the great spirit Kuchi,’ of whom one would like to know more. An Attic boy was presented to his Φρατρία at once; full membership of the local deme came with adolescence, and after military training and service. As we know, a series of initiations, and instruction ‘as to the existence of a great spirit,’ with a probation of a year, are to be passed before the Australian lad is allowed to marry and attend the assembly of his local tribe. Better examples of initiation, and of a retreat in the hills in company with an adult, and instructor, are to be found in Sparta than in Athens. But the Australian ‘and Attic analogies are pretty close. On the most important point there is no analogy. There were plenty of Φρατρίαι, of ‘phratries’ each Australian tribe has only two. Again, these two are exogamous: that is their main _raison d’être_. We have not a glimpse of exogamy in the Φρατρία of Attica.