In any case these Arunta and cognate tribes of similar usages, so recently discovered, so anomalous, so odd, are ‘the only begetters’ of the latest hypotheses of Mr. Frazer and Mr. Spencer--namely, that totems, originally, were co-operative industrial groups with no influence on marriage rules. Do the Arunta, then, present a surviving model of primitive Totemism, in other regions modified and contaminated; or is their Totemism not, like their metaphysics and psychology, a ‘freak,’ an unique divergence from the normal development, as I have from the first maintained?[23] All these difficulties and confusions, as to ‘phratries’ and totems, inevitably arise from the doctrine that the original totem groups were not at first exogamous, and only became exogamous when separate sets of them were scheduled under the two more recent exogamous primary divisions, or were segmented out of them. In that case it is not easy to see how we can escape from the impossible theory that exogamy, and the primary divisions, were the result, of direct legislative enactment. Even if we could believe this, we see no conceivable motive, except Mr. Fison’s divine intervention, an idea which, it appears, he put forward quite provisionally in an argument with Lord Avebury.[24] THE ARUNTA The case of these Central Australian tribes, in regard to Totemism and marriage prohibitions, is so peculiar that it demands particular notice. Mr. Frazer some years ago propounded the hypothesis that the Arunta tribe, especially, are the most ‘primitive’ of living peoples, are still in ‘the chrysalis stage’ of humanity, whence it would follow that their singular kind of Totemism, and of marriage rules, is nearest to the beginning, and best represents the original type.[25] The Arunta, dwelling in the arid regions of the centre, have certainly been little contaminated by European influences. They are naked, houseless, non-agricultural nomads, like all the Australian tribes, and it is asserted by Messrs. Spencer and Gillen and others that they have not yet discovered the rather obvious facts as to the reproduction of the species. All this has certainly a primitive air. But I have ventured to reply that the Arunta, as regards the family, are confessedly more advanced towards individual marriage than their neighbours, the Urabunna, with whom they freely intermarry.[26] Unlike what is told of the Urabunna, the Arunta recognise ‘individual marriage.’ They deliberately and ingeniously modify their system on the occasion of intermarriage with the Urabunna. These reckon descent in the female, the Arunta in the male line.[27] The office of Alatunja, or head man of a local group, among the Arunta, is hereditary in the male line, descending to a brother of the late Alatunja, if he leaves no adult son.[28]