Our authors say that, in some cases, ‘all the members of a man’s family, and all his descendants, and, if he be a chief, all the members of the community over which he rules,’ may come to share in the benefits of his nyarong, and in its rites. But all this of chiefs, and great-grandchildren of a known great-grandfather, all this occurring to-day among an imitative and agricultural people, with departmental deities, and domesticated animals, cannot give us a line to the origin of Totemism among houseless nomads, who tabu the memory of their dead, and, as a rule, probably reckoned descent on the female side, so that a man could not inherit his father’s totem. We must try to see how really early men became totemic. Mr. Frazer observes, ‘It is quite possible that, as some good authorities incline to believe, the clan totem has been developed out of the individual totem by inheritance,’ and Miss Alice C. Fletcher we have cited as holding this process to be probable in North America.[35] All such theories are based on the beliefs and customs of modern savages advancing, like the American Indians of to-day, towards what is technically styled ‘barbarism.’ It was not in the state of barbarism, but in a savagery no longer extant, that totemism was evolved. Totemism derived from inheritance of a male ancestor’s special ‘spirit-helper’ is checked by the essential conditions of people who are settled, agricultural, and given to reckoning descent in the male line. No more can be produced, in such a state, than ‘abortive beginnings of Totemism.’[36] Exogamy is never reached on these lines, and Totemism is behind, not in front of, all such peoples. Totemism arose in the period of the group, not of the family-founding male ancestor. Messrs. Hose and McDougall, it is to be noted, do not say that Totemism is now being developed, in Sarawak, out of _nyarongs_. They only say that it, perhaps, might be so developed ‘in the absence of unfavourable conditions.’ If there existed ‘prosperous families,’ each with a _nyarong_, other families would dream of _nyarongs_, and it would become rather disreputable to have none. ‘So a system of clan totems would be established.’ But male kinship, agriculture, metal-working, chiefship, and large houses were certainly non-existent when Totemism was first evolved. We must not look, in such advanced society, for the origin of Totemism. In Sarawak is a houseless nomadic race, the Punans. Among them Totemism has not yet been observed, but they are so little known, that the present negative evidence cannot be regarded as conclusive. Mr. Hose knew the Ibans for fourteen years without learning what a _nyarong_ is, and it was by, mere accident that Mr. Atkinson discovered the animal ‘fathers’ of the Kanakas. MR. HADDON’S THEORY