of it through the father need not hold good,'[1] he remarks.
Thus it appears that a tribe has not necessarily made 'a great step in progress,' because it reckons descent of the totem on the male side. If this be so, we cannot so easily decide as to which tribe is socially advanced and which is not.
In any case, however, there is a test of social advance. There is an acknowledged advance when a tribe is divided into, not two, but four or eight divisions, which may not intermarry.[2] The Euahlayi have four such divisions. In each of their intermarrying phratries are two 'Matrimonial Classes,' each with its name, and these are so constituted that a member of the elder generation can never marry a member of the succeeding generation. This rule prevents, of course, marriage between parent and child, but such marriages never do occur in the pristine tribes of the Darling river which have no such classes. The four-class arrangement excludes from intermarriage all persons, whether parents and children or not, who bear the same class name, say Hippai.
Among the central and northern tribes, from the Arunta of the Macdonnell hills to the Gulf of Carpentaria, the eight-class rule exists, and it is, confessedly, the most advanced of all.
In this respect, then, the Arunta of the centre of Australia are certainly more advanced than the Euahlayi. The Arunta have eight, not four, intermarrying classes. In the matter of rites and ceremonies, too, they are, in the opinion of Messrs. Spencer and Gillen, more advanced than, say, the Euahlayi. They practise universal 'subincision' of the males, and circumcision, in place of the more primitive knocking out of the front teeth. Their ceremonies are very prolonged: in Messrs. Spencer and Gillen's experience, rites lasted for four months during a great tribal gathering. That the Arunta could provide supplies for so prolonged and large an assembly, argues
