itself on p. 161, line 16, which should read "their father No. 11" instead of "No. 2."
In neither case had either of the women Muluru No. 6 or Tidnamara No. 19 an "own son," and it was therefore necessary to interpolate a " tribal " one. It seems that the man Tidna- mara No. 2 had two wives, one being Muluru No. 6 and the other a Warogati, wiiose son was the Warogati No. 11. Al- though the totems of the two women were different, their class was the same, namely Matteri. This is an important point which I omitted to record.
The children of two or more brothers are brothers and sisters, therefore the man Warogati (11), being the ngaia-mura of the man Tidamara (2) and of his brother Tidamara (i), would be the brother of the woman Muluru (12), and not only for that reason, but also because of the " tribal " class relationship between them.
In the case of the woman Tidamara (19) the man Kaaulka (29) was a "tribal" son, who was interpolated, to replace a possible " own " son. The relation of ngandri and ngatani obtained between them because they were of the same class.
It would have been better, when speaking of the "tribal" relationships at p. 161, if I had added to the sentence, line 27, which runs "... there being, from a Dieri point of view, no difference in the relationship," the following words, "excepting in the strength of the 'relationship.'"
Mr. Hartland asks, " Can the Dieri usage extend the meaning of 'child,' 'son,' 'daughter,' 'brother,' 'sister,' beyond the totem to persons belonging to the same moiety of the tribe? I must reply in the negative, because relationship by a totem is limited to it, but as I have now explained, there is the other " murdu " relationship, namely, that of the "class," or, as Mr. Hartland expresses it, "moiety of the tribe."
I have found that relationships through the class, sub-class, or totem, or all of them, obtain in all the tribes in which the social organisation is in force. I have given instances, of which the following may serve as examples, with the Kamilaroi at p. 203, the Wakelbura, p. 224, and at the Diamantina River at p. 141, all having descent in the female line, with two