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brother of Monmuna; and Baranga or elder brother to Nulwoiyu.

When Monmuna died, the jaidja (mother's brothers) of the women concerned, told Numerialmak (5) to go to Mukalakki as his wife, which she did, and Kumbainba (3) to go to Ungara as his wife, which she did. Both of these men have other wives, given to them by the fathers of the women, but the jaidja of any woman can allot her to one of the sons of her husband, provided she be not that son's actual mother.

These arrangements are made before the death of any man, such as, in this case, Monmuna, and they affect the terms of relationship used. Thus Mukalakki calls Allarima, Gudjukatju, Kumbainba, Mimonau, Niniokolura and Mumungara, koiyu, or mother, but Numerialmak he calls ngunkomukali, or wife, and he actually applied this term to her while the old Monmuna was alive, though she was not then in his possession and he had no marital relations with her. Mukalakki calls Numerialmak's brother muraguji, or wife's brother. If she had had any children by Monmuna he would have called them nullaberi, younger brother, or illaberri, younger sister while Monmuna was alive, and ngoornberri, sons, or ngungornberri, daughters, after his death. So again, he calls the father of each of the first above-named six women, peipi, or mother's father, but the father of Numerialmak he calls keerli, or wife's father. Further still, Ungara was baranga, or elder brother, of Mukalakki, but, when Numerialmak, the actual mother of Mukalakki, was allotted to Ungara as wife, Mukalakki called him papa, or father. These two men, Ungara and Mukalakki, were constantly with Mr. Cahill and myself, at Oenpelli, so that we had every opportunity of hearing them speak to one another.

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Numerialmak calls Mukalakki ngunkomukali, or husband, just as she did Monmuna, and applies the same term to Nulwoiyu because, if Mukalakki had died before Monmuna did, she would have been allotted to Nulwoiyu. She calls Allarima and Kumbainba, who had been allotted to Monmuna and belong to a generation senior to her own, ngailor, or father's sisters. She calls Gudjakatji and Mimonau makorngo, that is elder sisters; Niniokolura and Mumungara she calls illaberri, or younger sisters.

Ungara calls all the women, except Kumbainba, koiyu, or mother, but he calls her ngunkomukali, or wife, because she was allotted to him, and she also calls him ngunkomukali, or husband. Ungara also calls the fathers of all the women, save Kumbainba, peipi, or mother's father, the father of Kumbainba he calls keerli, or wife's father.

Kunamullajumbo also had, as one of his wives, a woman who had been the wife of his father Nabaiya, and Ungara called that woman koiyu.

There was also living in camp a man named Mitjeriunga who has a wife named Workerlaki who has been allotted to the son of the former named Mitjeralak. The latter calls the woman ngunkomukali, and she applies this term to both of them.

Ungara has a son to whom, in the future, a wife belonging to Nulwoiyu will be allotted, and that son calls Ungara papa.

This handing on of a woman to a man who is at the level of her son, is always done by the woman's mother's .brothers. For example, as Numerialmak herself told us, It was her father who gave her to Monmuna, but her jaidja who told her to go to Mukalakki. She was very much younger than Monmuna, and does not appear to be any older than Mukalakki.

When a man dies, beyond the special allotment to men

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on the level of sons, the widows normally pass to younger brothers of the dead man, not to older ones. Thus, recently, the man named in the table Kulanyo-yarraman died. He had an elder brother, called Mappleburra, and a younger one, Kopereik. When Kulanyo-yarraman died Kopereik was away and Mappleburra took the lubra Koetto, but when Kopereik returned, the first thing that he did was to go and take the woman away from Mapplebura. Again, Mukalakki has a wife called Mitchunga, who, it is already arranged, will go to Nulwoiyu on Mukalakki's death.

As an example of the allotment of a mother's brother's wife we may take the case of Ungara-mulyurami. His brothers are dead and he has no sons, so it has been arranged that, on his death, Mitchingari, one of his wives, is to pass to Kadjimuk, or, should he die, to Wudeirti, both of whom are sons of Ungara's sister named Koetto, Each of these men calls Mumulandi ngailor, that is, father's sister, but Mitchingari they call ngunkomukali.

It will easily be understood that this curious system of allotment and, consequently, of change of terms of relationship, produces extraordinary complications, but the natives appear to find no difficulty in working the system, and when in camp they will tell you readily the relationship of all the different members present to one another.

To the same group of tribes belong, apparently, the Koarnbut, Quiradara, Norweilemil, Punuurlu, Kumertuo, Geimbio, Malanji, and, possibly, the Larakia. These, together with the Iwaidji, Kakadu, and the Melville an Bathurst Islanders, form a group of tribes sharply marked off, not only by the absence of class organisation, but by the fact that their initiation ceremonies at' distinguished by the absence of both circumcision and subincision.

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(B). TRIBES WITH CLASS ORGANISATION.

(a) Tribes with indirect male descent.

(1). Warrai tribe. This is a tribe usually called Wolwonga by whites. It is now entirely decadent, its remnant occupying the country between a place called Rum Jungle and Brock's Creek on the short railway line that runs south from Darwin.

The tribe is divided into four classes, and there are no names for the moieties. The organisation is as follows, the names of women's groups, corresponding to those of the men, being placed in brackets:--

An Adjumbitj man marries an Allpungerti woman, and the children are Appularan (males) and Allpularan (females).

An Appularan man marries an Allinmitj woman, and the children are Adjumbitj (males) and Alljambitj (females).

An Appungerti man marries an Alljamjbitj {sic} woman, and the children are Auinmitj (males) and Allimitj (females).

An Auinmitj man marries an Allpularan woman, and the children are Appungerti (males) and Allpungerti (females).

Except that there are distinct names for women, which

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are slight variants on those for the men, the organisation is closely similar to that of the southern Arunta, where there are only four class names. It must, however, be remembered that, though there are only four such names, yet, in all tribes in which this is so, each of them is divided into two groups so that, for example, one group of Adjumbitj men intermarry with only one group of Allpungerti women, the other group of the latter women are forbidden to these men. In most tribes distinct names are given to the two groups, so that there are eight in all.

It is somewhat remarkable to find two tribes, each with the four, named, intermarrying groups, one at each end of the long stretch of country, a thousand miles in all, that lies between the southernmost Arunta and the Warrai in the north. In all these tribes the organisation is fundamentally identical, but it is only at the extreme northern and southern limits that we find only four class names, elsewhere there are always eight.

The northern boundary of the Warrai tribe is coterminous with the southern of the coastal tribes--in this particular part the Larakia, though the latter has long been practically decimated, its degraded remnants hanging about the settlements. It is also a curious circumstance that the Arunta people have a very definite tradition of a great leader who, in the far past time, led a body of uncircumcised men away out of the Arunta country and travelled on with them until they came to the salt water in the far north. On the shores of the latter they camped and are supposed to have remained there ever since.

(2). Waduman tribe.

The names of the moieties have been lost. There are distinct sub-class names for males and females and

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intermarrying sub-classes such as Uanai and Urella are spoken of as being Tjimuri or mates.

The names of the female sub-classes are in brackets.

(3). Mudburra tribe.

The names of the moieties have been lost. There are distinct sub-class names for males and females, those of the latter being printed in brackets.

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(4) Maluuru tribe.

The names of the moieties have been lost. There are distinct sub-class names for males and females, those of the latter being printed in brackets.

(5). Djauan tribe.

The names of the sub-classes are as follows and, in brackets, I have given those of the corresponding ones in the Warramunga tribe. The names of the moieties are lost.

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The intermarrying sub-classes and those of the children represented in the following table. In this tribe the and women have not, apparently, got distinct sub-class names.

In the Djauan tribe pairs of sub-classes such as Gnaritjban and Pungaringba or Waidba and Kumara certain of the individual members of which stand to one another in the relationship of fathers and children, are called Kumuranban.

(6). Yungman tribe.

The names of the sub-classes are as follows and, in brackets, I have given those of the corresponding ones in the Djauan tribe. The names of the moieties are lost.

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The intermarrying sub-classes and those of the children are as represented in the following table. In this tribe the men and women have distinct sub-class names, those of the latter being placed in brackets.

A Uanai man marries an Imburella woman and their children are Uunguri if, boys and Inbunguri if girls. A Urella man marries an Imbanai woman and their children are Inmirra if boys, and Ingangmirra if girls.

(7) Mungarai Tribe.

The names of the moieties are retained. Those of the sub-classes are as follows and, in brackets, I have given the corresponding ones of the Djauan tribe.

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The inter-marrying sub-classes and those of the children are as represented in the following table:

A Ngaritjbellan man marries a Ngaburella woman and their children are Ngapungari, A Ngaburella man marries a Ngaritjbellan woman and their children are Nakomara.

There is nothing special about these tribes to distinguish them, so far as their classificatory systems are concerned, from the great group, extending from Oodnadatta in the south to Brocks Creek, within 100 miles of the northern coast line. Eastwards they extend across to the borderland of Queensland and the coastal ranges fringing the Gulf of Carpentaria. Westwards they stretch down the Daly, Katherine, Flora, and Victoria Rivers to the coast and, probably, extend into the northern parts of West Australia. Mrs. Bates and Mr. A. R. Brown have shown that tribes with the four-class system., similar in essential respects to the southern Arunta and the Warrai, extend over wide areas in Western Australia. In all these tribes, descent of the class is counted in the paternal line.

We have previously dealt in detail with the Arunta and Warramunga Tribes,^[1] and what we have described in