On the foundation of all these blended ideas, Totemism arose, a stately but fantastic structure, varying in shape under changing conditions, like an iceberg in summer seas. It is, indeed, ‘a far cry’ from anonymous human groups, and groups of plant or animal names, to Helen, the daughter of the swan, that was Zeus! But the pedigree is hardly disputable. On the other hand, suppress the totem names, give the original groups such titles as the Sioux ‘Take-down-their-leggings,’ or ‘Boil-meat-in-the-paunch-skin’ (some names you must give them), and what is left? Suppose such names to have been those of pristine groups, and suppose them to be tending to exogamy. A ‘Boil-meat-in-the-paunch-skin’ man may not marry a ‘Boil-meat-in-the-paunch-skin’ girl; but must marry a ‘Take-down-their-leggings’ girl, or a ‘shoot-in-the-woods’ girl, or a ‘Do-not-split-the-body-of-a-buffalo-with-a-knife-but-cut -it-up-as-they-please’ girl! That is rather cumbrous: marriage rules on that basis are not readily conceivable. And where is here the tabu sanction? Brother Wolf or Brother Emu is a thinkable, powerful, sacred kinsman, who will not have his tabu tampered with. But there is no sanctity in Do-not-split-the-body-of-a-buffalo-with-a-knife-but -cut-it-up-as-they-please! Luckily we have here a case in point. My theory is that animal names being once given to the groups, the animal, in accordance with savage ideas, became a kinsman and protector. The animal or vegetable or other type, in each case, sanctioned various tabus, including exogamy. Had the name been another kind of nickname, as ‘Boil-meat-in-the paunch-skin,’ what was there to sanction the tabu? Or, if the group name was a local name, where was the sanction? Exogamy does persist where totem groups have become local, and are now known by the names of their places of settlement. But not always. Of an Australian tribe, the Gournditch Mara, we read that it consisted of four _local_ divisions, water (mere?), swamp, mountain, and river. But there was no exogamous rule affecting marriage. A man of the group dwelling in the swamp might marry a woman of the same group. There was descent in the male line; wife-lending was highly condemned. The office of headman was hereditary in the male line, ‘before any whites came into the country.’ The benighted tribe was not devoid of superstition. ‘They believed that there was a future good and bright place, to which those who were good went after death, and that there was a Man at that place who took care of the world and of all the people.’ The place was called Mūmble-Mirring. The dark, bad place was Burreet Barrat. ‘This belief they had before there was any white person in the country.’