This exclusive scheme has been modified in one particular, as will hereafter be shown: namely, in giving to each class of males the right of intermarriage with one additional class of females. In this fact, evidence of the encroachment of the gens upon the class is furnished, tending to the overthrow of the latter.
It is thus seen that each male in the selection of a wife, is limited to one-fourth part of all the Kamilaroi females. This, however, is not the remarkable part of the system. Theoretically every Kapota is the wife of every Ippai; every Mata is the wife of every Kumbo; every Buta is the wife of every Murri; and every Ippata of every Kubbi. Upon this material point the information is specific. Mr. Fison, before mentioned, after observing that Mr. Lance had “had much intercourse with the natives, having lived among them many years on frontier cattle-stations on the Darling River, and in the trans-Darling country,” quotes from his letter as follows: “If a Kubbi meets a stranger Ippata, they address each other as Goleer = Spouse. … A Kubbi thus meeting an Ippata, even though she were of another tribe, would treat her as his wife, and his right to do so would be recognized by her tribe.” Every Ippata within the immediate circle of his acquaintance would consequently be his wife as well.
Here we find, in a direct and definite form, punaluan marriage in a group of unusual extent; but broken up into lesser groups, each a miniature representation of the whole, united for habitation and subsistence. Under the conjugal system thus brought to light, one-quarter of all the males are united in marriage with one-quarter of all the females of the Kamilaroi tribes. This picture of savage life need not revolt the mind, because to them it was a form of the marriage relation, and therefore devoid of impropriety. It is but an extended form of polygyny and polyandry, which, within narrower limits, have prevailed universally among savage tribes. The evidence of the fact still exists, in unmistakable form, in their systems of consanguinity and affinity, which have outlived the customs and usages in which they originated. It will be noticed that this scheme of intermarriage is but a step from promiscuity, because it is tantamount to that with the addition of a method. Still, as it is made a subject of organic regulation, it is far removed from general promiscuity. Moreover, it reveals an existing state of marriage and of the family of which no adequate conception could have been formed apart from the facts. It affords the first direct evidence of a state of society which had previously been deduced, as extremely probable, from systems of consanguinity and affinity.47
Whilst the children remained in the gens of their mother, they passed into another class, in the same gens, different from that of either parent. This will be made apparent by the following table:
| Male. | Female. | Male. | Female. | ||||
| Ippai marries | Kapota. | Their | children | are | Murri | and | Mata. |
| Kumbo ” | Mata. | ” | ” | ” | Kubbi | ” | Kapota. |
| Murri ” | Buta. | ” | ” | ” | Ippai | ” | Ippata. |
| Kubbi ” | Ippata. | ” | ” | ” | Kumbo | ” | Buta. |
If these descents are followed out it will be found that, in the female line, Kapota is the mother of Mata, and Mata in turn is the mother of Kapota; so Ippata is the mother of Buta, and the latter in turn is the mother of Ippata. It is the same with the male classes; but since descent is in the female line, the Kamilaroi tribes derive themselves from two supposed female ancestors, which laid the foundation for two original gentes. By tracing these descents still further it will be found that the blood of each class passes through all the classes.
Although each individual bears one of the class names above given, it will be understood that each has in addition the single personal name, which is common among savage as well as barbarous tribes. The more closely this organization upon sex is scrutinized, the more remarkable it seems as the work of savages. When once established, and after that transmitted through a few generations, it would hold society with such power as to become difficult of displacement. It would require a similar and higher system, and centuries of time, to accomplish this result; particularly if the range of the conjugal system would thereby be abridged.
The gentile organization supervened naturally upon the classes as a higher organization, by simply enfolding them unchanged. That it was subsequent in point of time, is shown by the relations of the two systems, by the inchoate condition of the gentes, by the impaired condition of the classes through encroachments by the gens, and by the fact that the class is still the unit of organization. These conclusions will be made apparent in the sequel.
From the preceding statements the composition of the gentes will be understood when placed in their relations to the classes. The latter are in pairs of brothers and sisters derived from each other; and the gentes themselves, through the classes, are in pairs, as follows:
| Gentes. | Male. | Female. | Male. | Female. | |||||
| 1. Iguana. | All | are | Murri | and | Mata, | or | Kubbi | and | Kapota. |
| 2. Emu. | ” | ” | Kumbo | ” | Buta, | ” | Ippai | ” | Ippata. |
| 3. Kangaroo. | ” | ” | Murri | ” | Mata, |
| |||