we are not referred to really totemic races . . . but to the Hirpi of Italy, and to the [Greek] in Egypt.’  Of course I never said that the [Greek] danced around Artemis!  I did say, after observing that they were described as ’playing the bear,’ ‘they even in archaic ages wore bear-skins,’ for which I cited Claus {141a} and referred to Suchier, {141b} including the reference in brackets [ ] to indicate that I borrowed it from a book which I was unable to procure. {142a} I then gave references for the classical use of a saffron vest by the [Greek].

Beast Dances

For the use of beast-skins in such dances among totemists I cite Bancroft (iii. 168) and (M.  R. R. ii. 107) Robinson {142b} (same authority).  I may now also refer to Robertson Smith:  {142c} ’the meaning of such a disguise [a fish-skin, among the Assyrians] is well known from many savage rituals; it means that the worshipper presents himself as a fish,’ as a bear, or what not. {142d} Doubtless I might have referred more copiously to savage rituals, but really I thought that savage dances in beast-skins were familiar from Catlin’s engravings of Mandan and Nootka wolf or buffalo dances.  I add that the Brauronian rites ’point to a time when the goddess was herself a bear,’ having suggested an alternative theory, and added confirmation. {142e} But I here confess that while beast-dances and wearing of skins of sacred beasts are common, to prove these sacred beasts to be totems is another matter.  It is so far inferred rather than demonstrated.  Next I said that the evolution of the bear into the classical Artemis ’almost escapes our inquiry.  We find nothing more akin to it than the relation borne by the Samoan gods to the various totems in which they are supposed to be manifest.’  This Mr. Max Muller quotes (of course, without reference or marks of quotation) and adds, ‘pace Dr. Codrington.’  Have I incurred Dr. Codrington’s feud?  He doubts or denies totems in Melanesia.  Is Samoa in Melanesia, par exemple? {143a} Our author (i. 206) says that ’Dr. Codrington will have no totems in his islands.’  But Samoa is not one of the doctor’s fortunate isles.  For Samoa I refer, not to Dr. Codrington, but to Mr. Turner. {143b} In Samoa the ‘clans’ revere each its own sacred animals, ’but combine with it the belief that the spiritual deity reveals itself in each separate animal.’ {143c} I expressly contrast the Samoan creed with ‘pure totemism.’ {143d}

So much for our author’s success in stating and criticising my ideas.  If he pleases, I will not speak of Samoan totems, but of Samoan sacred animals.  It is better and more exact.

The View of Classical Scholars