The Arunta ‘exogamic groups’ are ‘classes,’ and ‘phratries,’ the totem does not now regulate marriage among the Arunta. I shall later try to show, that, originally, totems did regulate marriage, among the Arunta. But here we find Mr. Spencer averring that possibly ‘the exogamic groups were deliberately introduced so as to regulate marital relations’ among the Arunta. This opinion surprises us, if we hold that exogamy was, in its original forms, the result, not of a deliberate enactment, but of gradual and unconscious processes, to which, later, conscious modifications have been added. Mr. Spencer, despite the passage cited, is obviously of the same opinion, for he proceeds to remark, ‘By this we do not mean that the regulations had anything whatever to do with the idea of incest, or of any harm accruing from the union of individuals who were regarded as too nearly related.... It can only be said that far back in the early history of mankind, there was felt the need of some form of organisation, and that this gradually resulted in the development of exogamous groups.’ This statement must remind us of what the ancient ballad sings about Lord Bateman: He shipped himself all aboard of a ship, Some foreign country for to see. The scholiast (Thackeray, I think) explains, ‘some foreign country he wished to see, and that was the extent of his desire: any foreign country would serve his purpose, all foreign countries were alike to him.’ In the same way, long ago, the ancestors of the Australians ‘felt the need of some form of organisation,’ and that was the extent of their desire; any organisation would serve their purpose. Nevertheless, Mr. Spencer also says that, quite possibly, ‘the exogamic groups were deliberately introduced so as to regulate marital relations.’ But exogamic groups can regulate marital arrangements in one way only--that is, by introducing exogamy. Yet Mr. Spencer remarks that ‘the development of exogamic groups’ _gradually_ resulted from some organisation of unknown nature. I am unable to reconcile Mr. Spencer’s statements with each other. The ‘bisection’ of his theory could not, I fear, be ‘gradual.’