These perplexities do not predispose us in favour of Mr. Morgan’s theory of the terms of ‘Relationship,’ which we have illustrated by the case of the Urabunna. He himself takes the Hawaiian terms, which are to the same effect. In brief, all the men and women of a generation are’ brothers and sisters,’ all those of the prior generation are ‘fathers and mothers,’ all those of the following generation are ‘children.’ Now, if ever all the men and women of a generation married ‘all through other,’ promiscuously, these terms of ‘relationship’ would be in place. First, we are told, brothers and sisters in a family intermarried, and the process ‘gradually enfolded the collateral brothers and sisters, as the range of the conjugal system widened.’ And then ‘the evils came to be perceived,’ what evils, how perceived, we do not know, and Reformation set in. It definitely began with the Australian ‘Bisection,’ ‘the organisation into classes’ (really into ‘phratries’), and about the difficulties of that theory enough has been said. The reader will naturally ask, What is the original meaning of the words now used by Hawaiians, and Urabunna, and others, for the relations in which our ‘father,’ ‘son,’ ‘wife,’ ‘husband,’ ‘mother.’ ‘daughter,’ ‘brother,’ ‘sister,’ are included? Do the words embracing our terms ‘brother’ and ‘sister’ in Hawaii, or elsewhere, imply procreation, and issue (as in Greek), ‘from the same womb’? Among the Arunta they cannot mean procreation, if they do not even know (as Messrs. Spencer and Gillen tell us), that there is any such thing as procreation. ‘A spirit child enters a woman,’ that is all. In the times of this primeval ignorance, words for relationships could not imply bearing and begetting; they must have meant something else. Say that they meant relationships in point of seniority: ‘my male elder,’ ‘my female elder,’ ‘my male junior,’ ‘my female junior,’ ‘my male coeval or friend,’ ‘my female coeval or friend,’ ‘the man I may marry,’ ‘the woman I may marry,’ ‘the woman or man I may not marry.’