[Footnote 5: The breach between father and sons could only be healed by the submission of the fathers. Then prerogative in incest would gradually decay, for strange to say no vestige of law in avoidance can be traced.] [Footnote 6: It will be observed that Mr. Atkinson, when he writes of ‘the cleavage of the old type of horde into two intermarriageable clans, creating the tribe,’ differs from the opinions already expressed by his editor. By ‘clans’ Mr. Atkinson here means ‘phratries,’ and we have shown that phratries, even now, often bear totemic names, and probably were, in origin, local totem groups; each containing members (by female descent) of several other totem groups. Mr. Atkinson, as far as his MS. goes, appears to have given no attention to the origin and evolution of totem names, totem groups, and totem kins. Thus he writes, ‘the presence of the offspring of the outside suitor in the formerly purely consanguine circle will be recognised.’ But if the heterogeneity in the circle was only recognised as marked by female descent, and by the totem name of the female mate from without, _male_ parentage of ‘the children of the outside suitor’ would not come into the purview of customary laws, would not cause the ‘cleavage into two intermarriageable clans,’ or ‘phratries.’ There was no such ‘cleavage,’ as we have argued, and the permission of cross-cousin marriage is due (I suspect), not to such early legal recognition of male descent, but simply to the natural working of the totemic exogamy, _plus_ female descent. Mr. Atkinson’s theory of ‘cleavage,’ it will be remarked, does not involve the idea that the members of an ‘undivided commune,’ being pricked in conscience, bisected it for reformatory purposes. He merely suggests that his clients found, in their group, persons marriageable according to their existing rules of the game, and married them. But these persons are, according to him, recognised as the offspring of ‘outside suitors’ _male_, and are also recognised as cousins, on the female side, though even now no name for cousins exists in Australian society. This involves counting both on the male and female sides, which, in practice, may have occurred. But the theory of Mr. Atkinson avoids all the problems of the different totemic names given both to the born members of his original group, and to other members thereof, consisting of the offspring of the outside suitors. If totemic group names already existed, these suitors must have been of many totem group names. Whence, then, came the two different and distinct totemic group names of the two sets of cross-cousins--now phratries on Mr. Atkinson’s theory?