On one point I perceive no difficulty, and no difference. It has been suggested that Mr. Haddon ‘commences with the commencement,’ whereas, in the hypothetical early age which we both contemplate, people had scarcely a sufficient command of language to invent nicknames. Why more command of language is needed for the _application_ of nicknames than of names, I do not perceive. In Mr. Haddon’s theory, as in mine, names already existed, names of plants and animals. In both of our hypotheses those names were transferred to human groups; in my conjecture for a variety of reasons, in his, solely from connection with special articles of food, eaten and bartered, by each group. I am not convinced that, so early, the relations between groups would admit of frequent barter: nor, as has been said, am I certain that many groups could have a very special article of food, in an age prior to cultivation. But, granting all that to Mr. Haddon, no more command of language is needed by my theory than by his. Each conjecture postulates the existence of names of plants and animals, and the transference of the names to human groups. If gesture language was prior to spoken language, in each case gesture names could be employed, as, in North America, totem names are to this day expressed in gesture language. In my own opinion, man was as human as he is to-day, when totem names arose, and as articulate. But, if he was not, gesture-language would suffice. I shall illustrate my theory from folk-lore practice. We might do the same for Mr. Haddon’s. We talk of ‘the Muffin man,’ the man who sells muffins. We style one person ‘The English Opium-Eater,’ another ‘The Oyster-Eater,’ another ‘The Irish Whiskey Drinker.’ Here are the nicknames derived from the dealing in, or special consumption of, articles of food. Many others occur in my folk-lore and savage lists of nicknames. They all imply at least as much command of language, as the names, ultimately totem names, given, for various reasons, in my theory. Thus Mr. Haddon and myself do not seem to me to differ on this point: his theory goes no further back in culture than mine does: nay, he assumes that barter was a regular institution, which implies a state of peace, almost a state of co-operation. AN OBJECTION TO ALL THE THEORIES ENUMERATED