Thus far, the consideration of exogamy has thrown no clear light on the main question--the question whether the customs of civilised races contain relics of female kinship. On Mr. Lewis Morgan's theory of exogamy, that Aryan custom is unconnected with female kinship, polyandry, and scarcity of women. On Mr. M'Lennan's theory, exogamy is the result of scarcity of women, and implies polyandry and female kinship. But neither theory has seemed satisfactory. Yet we need not despair of extracting some evidence from exogamy, and that evidence, on the whole, is in favour of Mr. M'Lennan's general hypothesis. (1) The exogamous prohibition must have first come into force _when kinship was only reckoned on one side of the family_. This is obvious, whether we suppose it to have arisen in a society which reckoned by male or by female kinship. In the former case, the law only prohibits marriage with persons of the father's, in the second case with persons of the mother's, family name, and these only it recognises as kindred. (2) Our second point is much more important. The exogamous prohibition must first have come into force _when kinship was so little understood that it could best be denoted by the family name_. This would be self-evident, if we could suppose the prohibition to be intended to prevent marriages of relations.[219] Had the authors of the prohibition been acquainted with the nature of near kinships, they would simply (as we do) have forbidden marriage between persons in those degrees. The very nature of the prohibition, on the other hand, shows that kinship was understood in a manner all unlike our modern system. The limit of kindred was everywhere the family name: a limit which excludes many real kinsfolk and includes many who are not kinsfolk at all. In Australia especially, and in America, India, and Africa, to a slighter extent, that definition of kindred by the family name actually includes alligators, smoke, paddy melons, rain, crayfish, sardines, and what you please.[220] Will any one assert, then, that people among whom the exogamous prohibition arose were organised on the system of the patriarchal family, which permits the nature of kinship to be readily understood at a glance? Is it not plain that the exogamous prohibition (confessedly Aryan) must have arisen in a stage of culture when ideas of kindred were confused, included kinship with animals and plants, and were to us almost, if not quite, unintelligible? It is even possible, as Mr. M'Lennan says,[221] 'that the prejudice against marrying women of the same group may have been established _before the facts of blood relationship had made any deep impression on the human mind_.' How the exogamous prohibition tends to confirm this view will next be set forth in our consideration of _Totemism_.