iarities of place-names, myths, works of art, local badges, and so
forth. We must then, I suppose, infer that these six traits of the
mouse, already enumerated, tally with the traces which actual totemism
would or might leave surviving behind it, or which propitiation of mice
might leave behind it, by a chance coincidence, determined by forgotten
meanings of words. The Greek analogy to totemistic facts would be
explained, (1) either by asking for a definition of totemism, and not
listening when it is given; or (2) by maintaining that savage totemism is
also a result of a world-wide malady of language, which, in a hundred
tongues, produced the same confusions of thought, and consequently the
same practices and institutions. Nor do I for one moment doubt that the
ingenuity of philologists could prove the name of every beast and plant,
in every language under heaven, to be a name for the 'inevitable dawn'
(Max Muller), or for the inevitable thunder, or storm, or lightning (Kuhn-
Schwartz). But as names appear to yield storm, lightning, night, or dawn
with equal ease and certainty, according as the scholar prefers dawn or
storm, I confess that this demonstration would leave me sceptical. It
lacks scientific exactitude.

Mr. Frazer on Animals in Greek Religion

In The Golden Bough (ii. 37) Mr. Frazer, whose superior knowledge and
acuteness I am pleased to confess, has a theory different from that which
I (following McLennan) propounded before The Golden Bough appeared.
Greece had a bull-shaped Dionysus. {83a} 'There is left no room to doubt
that in rending and devouring a live bull at his festival, his
worshippers believed that they were killing the god, eating his flesh,
and drinking his blood.' {83b} Mr. Frazer concludes that there are two
possible explanations of Dionysus in his bull aspect. (1) This was an
expression of his character as a deity of vegetation, 'especially as the
bull is a common embodiment of the corn-spirit in Northern Europe.' {84a}
(2) The other possible explanation 'appears to be the view taken by Mr.
Lang, who suggests that the bull-formed Dionysus "had either been
developed out of, or had succeeded to, the worship of a bull-totem."'
{84b}

Now, anthropologists are generally agreed, I think, that occasional
sacrifices of and communion in the flesh of the totem or other sacred
animals do occur among totemists. {84c} But Mr. Frazer and I both admit,
and indeed are eager to state publ