In any case, Mr. Morgan presently deserts his opinion about slow unconscious reformation, and his natural selection. ‘The organisation into classes seems to have been directed to the single object of breaking up the intermarriage of brothers and sisters, which affords a probable explanation of the origin of the system. But since it does not look beyond this particular abomination it retained a conjugal system nearly as objectionable....’[8] The reader sees that Mr. Morgan cannot keep on the high Darwinian level. He relapses on a supposed moral reform with a single object of things ‘abominable’--to us--and ‘objectionable’--to us. But how did the pristine savages find out that such things were ‘abominable’? Presently the totem prohibition (‘the _gens_’) ‘originates probably in the ingenuity of a small band of savages,’ for the purpose of modifying marriage law, and the daring novelty ‘must soon have proved its utility in the production of superior men.’[9] Here we have the legislation due to human ‘ingenuity,’ and natural selection comes in to aid and diffuse the system. Later ‘the evils of the first form of marriage came to be perceived’ (what were they?) and this led ‘if not to its direct abolition, to a preference for wives beyond this degree. Among the Australians it was abolished by the organisation into classes, and more widely among the Turanian tribes by the organisation into gentes.’ The Australians have ‘gentes’ (totem groups) quite as much as the ‘Turanians’ or ‘Ganowanians,’ and we have tried to show that totems are prior to ‘classes.’[10] But the Australians ‘abolished’ a form of marriage by an ‘organisation,’ which implies deliberate legislation. From this difficulty of legislation, so early and so moral, no advocate of the ‘bisection’ of an undivided commune and of its ‘subdivision’ into totem ‘phratries’ and kins, can escape, however he may make a push at ‘natural selection,’ and gradual evolution. MR. MORGAN ON TERMS OF RELATIONSHIP