or the sake of
distinction, groups gave each other animal and plant names. These
became stereotyped we conjecture, and their origin was forgotten. The
belief that there must necessarily be some connection between animals
and men of the same names led to speculation about the nature of the
connection. The usual reply to the question was that the men and
animals of the same name were akin by blood. The kinship _with
animals_ being particularly mysterious was peculiarly sacred. From
these ideas arose tabus, and among others that of totemic
exogamy."[357]

Mr. Baldwin Spencer, and with him Dr. Haddon, consider totemism to
have arisen from economic conditions. Primitive human groups, says Dr.
Haddon, "could never have been large, and the individuals comprising
each group must have been closely related. In favourable areas each
group would have a tendency to occupy a restricted range, owing to the
disagreeable results which arose from encroaching on the territory
over which another group wandered. Thus, it would inevitably come
about that a certain animal or plant, or group of animals or plants,
would be more abundant in the territory of one group than in that of
another."[358]

These theories are not necessarily mutually destructive, though they
seem to me even collectively not to contain the full case for
totemism. Mr. Frazer does not account for woman's isolation at the
time of conceptual quickening, for the closeness of her observation of
local phenomena, and for the separateness of her ideas from the actual
facts of procreation. Mr. Lang overloads his case. He is accounting
not for the origin of totemism, but for the origin of all, or almost
all, that totemism contains in its most developed forms--"all the
totemic creeds and practices including exogamy" as he says. He
postulates a name-giving process by drawing upon the conceptions as to
names by advanced savage thought, and he does not account for the fact
that according to his theory, animals and plants must not only have
been named, but named upon some sort of system known to a wide area of
peoples, before totemistic names for the groups could have been given
to them. Mr. Spencer's and Dr. Haddon's theory is perhaps open to the
doubts caused by Mr. Lang's criticism of it that there is only one
case of a known economic cause for totemism--an Australian case where
two totem kins are said to have been so called "from having in former
times principally subsisted on a s