The ‘horde,’ then, in Herr Cunow’s opinion, was primarily divided into non-intermarrying persons of three stages of seniority. This is the original organisation, that of totem kindreds being later, in Herr Cunow’s theory, which is not ours (pp. 36, 37). The word ‘father’ does not, in the Australian dialects, at first, signify what we mean by the word, but merely ‘senior;’ and ‘mother’ is a term of the same meaning. ‘Father’ and ‘mother’ with all of their seniority are ‘the big ones;’ children are ‘the little ones.’ These terms become ‘class’ names. An example is taken from Mr. Bridgman, superintendent of the tribes at Port Mackay. These have two ‘phratries,’ _Yungaru_ and _Wutaru_ (totemic names), and four ‘classes,’ _Gurgela, Bembia, Wungo_, and _Kubaru_.[4] The terms for family relations are not understood in our sense. Mr. Bridgman had a name and status in the tribe. His name was _Gunurra_; his phratry was _Yungaru_, his class was _Bembia_, and his children, if he had any, were _Wutaru_ (by phratry), _Kubaru_ (by class). If a girl came by, and Mr. Bridgman asked who she was, and if she was Kubaruan, he was told ‘she is your daughter.’ This ‘daughter’ is a young woman of the class to which Mr. Bridgman’s daughters, if he had any, would belong. Herr Cunow’s theory, then, starts from the ‘horde,’ divided into not intermarrying degrees of seniority. That such hordes, not separate family groups, were the initial stage of society, he is persuaded.[5] He rejects Morgan’s theory of communal marriage.[6] Next, he thinks, arose objections to brother and sister and other near akin marriages (_why_ we are not told), and a man would thus be driven to seek a wife out of his own horde. Why was this? Herr Cunow merely refers to the Dieri tradition already cited; evils followed on kindred marriages, and were perceived and, by divine decree, were reformed.[7] That such evils did arise and were perceived, and being perceived were reformed, by very low savages, is to the highest degree improbable. However it came about (we suggest by dint of reflection on the totem and phratry restrictions), there is _now_ an objection to intermarriage between persons ‘of the same flesh.’ How this arose does not seem to be a question that Herr Cunow chooses to dogmatise upon. The horde now developes itself into a group of kin, of which the members regard each other as ‘too nearly related by blood,’ to intermarry. ‘As a mark of these groups of kin they later take different beast or plant names, usually from such species as exist in their districts. No reverence would originally be paid to the totem animal;’ the Narrinyeri eat it without scruple,[8] like any other; the totem name is originally a name of a _genossenschaft_; a comradeship, the Narrinyeri word for totem, ‘Ngaitje,’ is equivalent to ‘friend.’