[224] KOHLER, _Zur Urgeschichte der Ehe_, 3, 14 ff., 151 ff. This paper supplements the author's earlier _Recht der Australneger_, _ZVR._, VII, 321 ff., 329 ff., 337 ff., where Fison's general conclusions are accepted and the literature cited.
[225] "Der Totemglaube gehört zu den bildensten, lebensvollsten, religiösen Trieben der Menschheit. In dem Totemismus liegt die künftige Familien- und Staatenbildung im Keime."--KOHLER, _op. cit._, 27.
[227] _Ibid._, 39 ff., 41, 53 ff., 64, 65.
Similar results are reached by Spencer and Gillen, who have given a remarkably clear and minute account of matrimonial, tribal, and totemistic institutions in central Australia. So far as the Australians are concerned, the theory that the classificatory nomenclatures are merely terms of address is positively rejected.[229] "When, in various tribes, we find series of terms of relationship all dependent upon classificatory systems such as those now to be described, and referring entirely to a mutual relationship such as would be brought about by their existence, we cannot do otherwise than come to the conclusion that the terms do actually indicate various degrees of relationship based primarily upon the existence of inter-marrying groups.... Whatever else they may be, the relationship terms are certainly not terms of address, the object of which is to prevent the native having to employ a personal name. In the Arunta tribe, for example, every man and woman has a personal name by which he or she is freely addressed by others--that is, by any, except a member of the opposite sex who stands in the relationship of '_Mura_' to them, for such may only on very rare occasions speak to one another."[230] The fundamental idea of the Australian classes is "that the women of certain groups may marry the men of others." It is a device for limiting and defining the inter-marriage of persons supposed to be of common blood.[231]
[229] SPENCER AND GILLEN, _Native Tribes of Central Australia_, 56.
[230] _Ibid._, 56, 57. "A man can only marry women 'who stand in the relationship of _nupa_, that is, are children of his mother's elder brother's blood or tribal, or, what is the same thing, of his father's elder sister.'" The mother of a man's _nupa_ is "_mura_ to him and he to her, and they must not speak to one another." This applies to a possible mother, _i. e._, the sister of the father: _ibid._, 61, 62.