not exchange brides,) and might well shed kindred blood in the adven
ture. Therefore, just as two tribes, each of two "phratries", may have amal
gamated, on Mr. Fison's alternative theory, producing one tribe with four
"classes," (*) so two strong local totem groups, say Emu and Kangaroo,
may have amalgamated into one tribe, of two exogamous intermarrying
divisions, named Emu amd Kangaroo. These two old local totem groups
would now become the two "classes" or phratries. There would be a
malgamation, in the interests of peace; not segmentation, for the pur
pose of exogamy. [All that was needed was to --- out the various to- crossed out]
[tem group already existing within the local totem groups, between Emu and - crossed out]
Kangaroo.-crossed out] By this theory, feasible if Mr. Fison's alternative theory of
the two amalgamating tribes be feasible, we attain the actual results,
and avoid all appearance of suggesting that exogamy was introduced,
nobody knows why, by a deliberate and concerted "segmentation" of a
"commune". We also avoid the very appearance of suggesting that groups
were formed by deliberate subdivision from larger associations, and
were then dubbed totem names. this theory is merely the myth of
the Dieri and Woeworung: by divine advice to avoid [??] [??] sort, the community was segemented
into exogamous sets, distinguished by the names of animals and plants.
It is improbable that Messrs. Fison and Howitt seriously think that
totem groups were made by subdividing the classes into sets distin
guished by plant and animal names, but the language used by them does
not appear easily susceptible of any other interprretation. Mr. Howitt,
as we have already cited him, thinks that the names of the "classes" phratries

(*) The "classes" probably intended, are really, as we shall try to
show of another character and origin than the "phratries."

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