The point is one on which I almost hesitate to venture a decided opinion. Much seems to depend on the original sense of the various terms, and on that point, in the case of Urabunna, and many other tribes, we have no light. But often the terms do not express consanguinity at all. There seems to be no word for ‘daughter’ as distinct from ‘son,’ ‘nephew,’ and ‘niece.’ The grandfather _maternal_ is _Thunthie_, and _Thunthunnie_ is Urabunna for totem, so that it is tempting to guess that _Thunthie_ means ‘a sire of the maternal totem.’[16] Kadnini, again (I speaking), means grandfather paternal, grandmother maternal, _and_ grandchildren.[17] These relationships imply duties and services. ‘One individual has to do certain things for another ... and any breach of these customs is severely punished.’ An Arunta of the Panunga class calls all Kumura men ‘fathers-in-law.’ He gashes his flesh if any one of his ‘fathers-in-law’ dies, and he drops his dead game if he meets any one of them. They all have that advantage over him.[18] Thus these terms of relationship--communal in appearance--really involve certain duties, rather than relations of blood and affinity. But emphatically the terms are more than mere terms of address, as in Mr. McLennan’s theory. But these are usages of the system as it stands to-day. Is there behind it an ‘undivided commune,’ as Mr. Morgan held; is there actual ‘group marriage’? I am not apt to believe that there is. Language shows, in the terms of relationship, a group of ‘Mothers’ for each child; but, as Mr. Darwin remarks, ‘it seems almost incredible that the relationship of the child to its mother should ever have been completely ignored, especially as the women in most savage tribes nurse their infants for a long time.’ A man’s mother is _one_, and _must_ be known, though he calls many women by the same name as he gives to his mother. She is lumped, in the terms of relationship, in one term with all the women whom the father might legally have married, but did not. The son, in addressing or speaking of his mother, overlooks the ‘one love which needs no winning,’ and his term has reference only to the present marriage law of his tribe. That law ‘codifies’ the terms, they result from that law, and that law, again, is based, if I am right, on totem prohibitions, on the desire to keep marriage between people of the same generation, and on the rights and duties of the generations. These prohibitions, of phratry, ‘class,’ totem, and age, leave only a certain set of women marriageable to a certain set of men. The name of this set of women is _Nupa_ to their coevals, _Luka_ to the succeeding generation. There is no name for ‘wife,’ no name for ‘mother;’ there are only names expressive of customary legal status, itself the result of the existing rules. Whatever their original sense, they all now connote seniority and customary legal status, with its reciprocal duties, rights and avoidances. ‘It is the system, and not group