They ‘lived on the country,’ and the country was untilled. They subsisted on the natural supplies, and the more backward their material culture, the sooner would they eat the country bare, as far as its resources were within their means of attainment. One can hardly conceive that such human beings herded in large hordes, rather they would wander in small ‘family’ groups. These would be mutually hostile, or at least jealous: they could scarcely yet have established a _modus vivendi_, and coalesced into the friendly aggregate of a local tribe, such as Arunta, Dieri, Urabunna, and so on. Such tribes have now their common councils and mysteries lasting for months among the Arunta. We cannot predicate such friendly union of groups in a tribe, for the small and jealous knots of really early men; watchfully resenting intrusion on their favourite bays, pools, and hunting of browsing grounds. As to marriage relations, it is not improbable that ‘sexual solidarity’ (as Mr. Crawley calls it), the separation of the sexes--the little boys accompanying the men, the little girls accompanying the women--and perhaps that ‘sexual tabu,’ coupled with the jealousy of male heads of groups, may already have led to prohibition of marriage within the group, and to raids for women upon hostile groups. The smaller the group, the more easily would sexual jealousy prohibit the lads from dealings with the lasses of their own group. There might thus, in different degrees, arise a tendency towards exogamy, and specially against son and mother, or father’s mates, and brother and sister marriage. The thing would not yet be a sin, forbidden by a superstition, but still, the tendency might (as we have already said) run strong against marriage within each little group. HOW THE GROUPS GOT NAMES Up to this point we may conceive that the groups were _anonymous_. Each group would probably speak of itself as ‘the Men’ (according to a well-recognised custom among the _tribes_ of to-day; for instance, the Gournditch-mara of Australia, _mara_ meaning ‘men’; Kurnai and Narinyeri, also mean ‘the men’), while it would know neighbouring groups as ‘the others,’ or ‘the wild blacks.’ But this arrangement manifestly lacks distinctness. Even ‘the others down there’ is too like the vague manner in which the Mulligan indicated his place of residence. Each group will need a special name for each of its unfriendly neighbours.