and Dr. Durkheim's logically require us to expect to find in each phratry a totem-kin of the same name as the phratry in which it occurs. In America this has been noted by Mr. Frazer and Dr. Durkheim to be the case in three instances. In Australia the two original, or leading, totem-kins of the same names as the phratries have apparently disappeared. Now, in many Australian cases the phratries have lost any names they may have had; and where they have names, the meaning of the names is unknown. Mr. Lang, however, takes the case of certain tribes who give to, or retain for, the usual intermarrying exogamous phratries, the names Mukwara and Kilpara. He then produces evidence tending to show "that Mukwara meant Eagle-hawk, that Kilpara meant Crow, in the language of some tribe which, so far, I have not been able to identify in glossaries." Finally, he shows that "in Mukwara phratry (Eagle-hawk) we almost always find, under another name, Eagle-hawk as a totem-kin; and in Kilpara, Crow, we find, under another name, Crow as a totem-kin." Indeed, among a sept of the Wiraidjuri, a Budthurung (Black Duck) totem is found in the Budthurung phratry. "Thus," we may say with Mr. Lang, "if only for once, conjectures made on the strength of a theory are proved to be correct by facts later observed."
Finland seems to have a natural taste and aptitude for anthropo- logical study, for polyglot reading, and for English as a means of communication with the outer world. Mr. Karsten is not yet a Westermarck or a Hirn, but there is no saying what he may not, with time, become. The present dissertation forms but the first part of an inquiry into the origins of religious worship. It is
