Manifestly these ideas belong, as a whole, to ‘a later myth-making age’--that is to an age later than the dateless period of the hypothetical anonymous groups. But, between that hypothetical period and the evolution of the idea of group kinship with animals and plants, and with all men of the same animal and plant stock names, there is time enough and to spare for the full evolution of Totemism. Again, to a Darwinian, the enormous influence of ‘accidents’ in evolution ought not to be a matter hard of belief; without ‘accidents’ (in the Darwinian sense of the word), there would be no differentiation at all, and no evolution. The Darwinian ‘accident’ seems to mean a variation of unknown cause. But the giving of plant and animal group names is hardly an ‘accident’ of this kind. ‘What else are you to call it?’ the player asked, when questioned as to the origin of the words ‘a yorker.’ And by what names so handy and serviceable as plant and animal names were pristine men to call the neighbouring groups? I have shown why place names were less handy, and how, in nomadic life, they were scarcely possible. Local names come in as Totemism goes out. Long nicknames, ‘Boil-food-with-the-paunch-skin,’ ‘Take down their leggings,’ ‘Travel-with-very-light-baggage,’ ‘Shot-at-some-white-object’ (Siouan nicknames of _gentes_), are much less handy, much less easy to be signalled by gesture language, and are certainly much later than ‘Emu,’ ‘Wolf,’ ‘Kangaroo,’ ‘Eagle,’ ‘Skunk,’ and other totem names. If such totem names were, originally, the favourite form of nomenclature for hostile groups (like our ‘Sick Vulture’ for a famous scholar, or ‘Talking Potato,’ for Mr. J. W. Croker), I see not much of an ‘accident’ in the circumstance. The totem names, then, came in upon a very early society: and myth, belief, custom, and rite, crystallised round them, and round the idea of blood kindred, which must be very early indeed. My critic asks, ‘Is blood kinship the true social basis, and Totemism only a veneer?’ That question I have already answered. In my opinion mankind, in evolving prohibitions of marriage, first had their eyes on contiguity, that of ‘hearth-mates.’ Groups of hearth-mates were next distinguished by totem names. But these names could give no superstitious sanction to customary laws, till the idea of ‘blood kinship’ with, or descent from, or evolution out of, or other form of kinship with the totem was developed. At this period, the totem name roughly indicated ties of blood kinship. But the Australians, as we saw, have now reached a clearer idea of what blood kinship is, and, by a bye-law, prohibit marriages of ‘too near flesh,’ in cases where, though the persons are akin by blood, totem law does not interfere. Totem law has had an educating influence in developing the objection to marriages between people contiguous as hearth-mates, into the objection to marriages between persons too near in blood kinship. Thus Totemism is not ‘only a veneer.’