apparently, the totem of her brother, who belongs to a
different kin, but are of the remaining two totems according to their
sex[131]. From this it follows that the totems alternate, precisely as
do the classes; the difference in the arrangement consists in the
distinction of totem falling to males and females, which has no analogue
in the class system. But such arrangements, even if we may take them as
established facts, are clearly of secondary origin, and can hardly give
a clue to the origin of the classes.

There is an important difference between the four-class and eight-class
organisations in respect of the totem kins. In the former systems the
kins are almost invariably divided between the phratries; but within
them they do not belong to either of the classes, though certain classes
claim them[132]; but on the contrary, of necessity are divided between
them. In the eight-class tribes this seems to be the case in some tribes
also; in others, like the Arunta, abnormalities of development cause the
totems to fall in both phratries. But in the Mara, the Mayoo, and the
Warramunga[133] they fall, or are stated to fall, in the first case into
groups according to the four classes, in the other cases according to
the "couples," i.e. the two classes which stand in the relation of
parent and child (the son of Panunga is Appungerta, his son is again
Panunga, and so for the other pairs). This suggests that totemism has
something to do with the division of the four classes into eight, as was
pointed out by Dr Durkheim in 1905[134]. His argument is that as long as
descent was in the female line, the rule was that a man could not marry
a woman of his mother's totem. When the change to male descent took
place, the mother's totem, as we see by actual examples[135], did not
lose the respect which it formerly enjoyed; there is in more than one
tribe a tabu of the mother's as well as of the father's totem. That
being so, it is natural to suppose that the new marriage organisation
according to male descent might be modified to take account of this
fact. By dividing the classes and arranging that one member of a couple
should be debarred not only from intermarrying with the class of his
mother, for which the four-class system also provides, but also from
intermarrying with the second member of the same couple too, this result
was attained, in the view of Dr Durkheim.

It remains however to be established that this segregation of totems