Scarcely, for sexual tabu against marriage, in fact, now, at least, concentrates on people of near kin, and on totem-mates, man and woman of the same totem, and they may be ‘house-mates,’ or ‘hearth-mates,’ or they may not (in polygamous society), and the hearth-mates (as far as the totem rule goes, but not now in practice) may thus be intermarriageable, as not of the same totem, while totem-mates, from opposite ends of a continent, are not intermarriageable (except in the peculiar case of the Arunta and cognate tribes). But Mr. Crawley may reply that each totem, originally, did really pertain to all members of each small local group, and that the totem prohibition was extended, later, to all groups of the same totem name, however distant in space. Thus according to the Euahlayi blacks there were originally no totem names, but the divine Baiame gave them to mortals with the rule that no pair of the same totem name were to marry, ‘however far apart their hunting grounds.’ Thus considered, the tabu which forbids an Emu man to marry an Emu woman, would mean no more, originally, than that marriage between persons living in the close contiguity of the same local group (in this case the Emu group) was forbidden. There might be no original intention of prohibiting marriage with a person of an Emu group, dwelling a thousand miles away; probably no such group was known to exist. The original meaning of exogamous law, I repeat, would be merely ‘you must not marry a hearth-mate,’--or a ‘house-mate,’ in Mr. Crawley’s phrase--the hearth-mates, in this particular instance, being delimited by the name ‘Emu.’ So far my conjecture agrees with that of Mr. Crawley. The extension of the prohibition to persons of the same totem-name, however remote their homes and alien their blood, I am content to regard as a later kind of accidental corollary. There came to be totem kins of the same name, far remote, and thus, as it were casually, the law acquired an unpremeditated sweep and scope, including persons not really of the same group or blood, only of the same name. But why was there originally any objection at all to marrying the most accessible bride, the female hearth-mate? Here, as I have tried to show, Mr. Crawley would explain by his idea of sexual tabu. All men are regarded with superstitious dread by all women, and _vice versa_; above all, as a daily danger, the men, or women living in close contiguity must avoid each other. To keep them apart all sorts of tabus and avoidances are invented, including the tabu on their marriage.