sing two phratries, each of which is
subdivided into two sections, as exemplified in the following
synopsis:--

Phratry. A man. Marries Sons and Daughters.
A _Murri_ _Ippatha_ _Umbi_ and _Butha_.
_Kubbi_ _Butha_ _Ippai_ and _Ippatha_.
B _Ippai_ _Matha_ _Kubbi_ and _Kubbitha_.
_Umbi_ _Kubbitha_ _Murri_ and _Matha_.

Although marriages generally follow the above rules, yet in certain
cases Murri can marry Butha, and Kubbi may take Ippatha as his spouse--
a similar liberty being allowed the men of phratry B. Again, where
there is no objection arising from nearness of kin, a Murri man may
marry a Matha woman, but her totem must be different from his, and she
must belong to a distant family. This applies to the men of every
section. By the strict letters of the foregoing table, it would appear
that the child of a brother can marry the child of a sister, but this
is rigorously forbidden--the table being construed to mean that a
brother's child's child marries a sister's child's child.

Each phratry has attached to it a group of _totems_, consisting of
animals and inanimate objects. Every man, woman, and child in the
community has his particular totem, which is inherited from birth. For
further information on this subject the reader is referred to numerous
papers contributed by me to different scientific societies.

The Ngunawal Language.

The native tribes speaking the Ngunawal tongue occupy the country from
Goulburn to Yass and Burrowa, extending southerly to Lake George and
Goodradigbee.

In a contribution to the Anthropological Society at Washington in
1896, described the Bunan ceremony,[11] an elaborate type of
initiation practised by the Ngunawal in common with other communities.
In 1900 I published an account of the Kudsha[12] or Kuddya, an
abridged form of inaugural ceremony which is likewise in force among
the same people. The social organisation regulating marriage and
descent, which I described in the last mentioned article,[13] also
applies to the Ngunawal.

The Ngunawal is one of an aggregate of tribes whose sacred songs I
have learnt and published, with the accompanying music, in an article
I communicated to the Royal Geographical Society of Queensland in
1901.[14] These are the first sacred songs of the Australian
Aborigines which have ever been set to music.

_Nouns_.

_Number_.--Nouns have three numbers. _Mirri_, a dog; _mirribula_, a
couple of