According to Morgan, the Punaluan family begins with the exclusion of brothers and sisters on the mother’s side. Wherever a woman has several husbands, it becomes impossible to determine paternity. Paternity becomes a mere fiction. Even at present, with the institution of monogamous marriage, paternity--as Goethe said in his “Apprenticeship,” “depends upon good faith.” But if paternity is dubious in monogamous marriage even, it is surely beyond the possibility of determination where polyandry prevails. Only descent from the mother can be shown clearly and undeniably; therefore, children, during the term of the matriarchate, were termed “spurii,” seed. As all social transformations are consummated infinitely slow upon a low stage of development, thus also the transition from the consanguine family to the Punaluan family must have extended through a great length of time, and many retrogressions must undoubtedly have occurred that could still be perceived in later days. The immediate, external cause for the development of the Punaluan family may have the necessity of dividing the greatly increased group for the purpose of finding new soil for agricultural purposes and for the grazing of herds. But it is also probable that with increasing development, people gradually came to understand the harmfulness and the impropriety of sexual intercourse between brother and sister and close relatives, and that this recognition led to a different arrangement of marriage relations. That this was the case is shown by a pretty legend that, as Cunow tells us, was related to Gason among the Dieyeris, a tribe of Southern Australia. This legend describes the origin of the “Murdu,” the gentile organization, in the following manner: “After the creation fathers, mothers, brothers, sisters and other closely related persons married indiscriminately among themselves, until the evil consequences of such marriages were clearly seen. Thereupon the leaders held a council to consider what could be done, and finally they begged Muramura, the great spirit, to bid them what to do. Muramura bade them divide the tribe into many branches and to name these after animals and inanimate objects to distinguish them from one another; for instance, Mouse, Emu, Lizzard, Rain, etc. The members of each group should not be permitted to marry among themselves, but should choose their mates from another group. Thus the son of an Emu should not marry the daughter of an Emu, but he might marry the daughter of a Mouse, a Lizard, a Rain, or any other family.” This tradition is more plausible than the biblical one, and shows the origin of gentile organization in the simplest manner.