have been strong in this case, and, even if it were not, any reversion on the part of an alien father to the habits of the patriarch must have been impossible; such conduct would not have been tolerated by the other males in the group, nor by the daughters, now able to get young husbands for themselves. To limit the wife’s power to this single issue can hardly be consistent with the conditions of the case. Mr. Atkinson, in common with many other anthropologists, seems disposed to underrate the evidence regarding the far-reaching importance of this form of marriage. Among existing examples of the maternal family, the mother-rights and influences of women are dependent largely on the position of the husband as a stranger in her family home. This matter will become clear in the later part of my inquiry. With the establishment of this new peaceful marriage the way was cleared for future progress; it is but a few further steps for the group to grow into the clan and the tribe. The family-group has increased greatly in size and in social organisation, from the time when it consisted of the patriarch, and his community of women and young children. The group-sons have brought in wives from other groups and have founded families; the group-daughters now have husbands who live with them. Primitive regulations over the marital rights have arisen, enabling peace to be maintained. Each family to some extent would be complete in itself. As the groups advanced in progress, totem names would come to be used as family marks of distinction, taken usually from some plant or animal. Peaceable marriages between the sons and daughters of the different groups would more and more become the habit, and would gradually take the place of capture marriages. The regulation of the sexual relationships, by which certain women and certain men became sacred to each other, would become more strongly fixed by custom; and afterwards the law would follow that a group of kindred, distinguished by its totem mark, might not marry within the hereditary name. The religious superstitions that came to be connected with these totem names would make binding the new order in the marriage law. When this stage was reached exogamy would be strictly practised; and in all cases under the complete maternal system, the woman on marriage would remain in her family home, where the husband would come to live with her as a kind of privileged guest.