that deme names were, as Mr. Grote
says (iii. 63), often 'derived from the plants and shrubs which grew
in their neighbourhood.' We have already seen that at least one
ancient ~genos~, the Ioxidae, revered the plant which, as the myth ran,
befriended their ancestress. One thing is certain, the totem names,
and a common explanation of the totem names in Australia, correspond
with the names and Mr. Grote's explanation of the names of the Attic
demes. 'One origin of family names,' says Sir George Grey (ii. 228),
'frequently ascribed by the natives, is that they were derived from
some vegetable or animal being common in the district which the family
inhabited.' Some writers attempt to show that the Attic ~genos~ was
once exogamous and counted kin on the mother's side, by quoting the
custom which permitted a man to marry his half-sister, the child of
his father but not of his mother. They infer that this permission is a
survival from the time when a man's _father's_ children were not
reckoned as his kindred, and when kinship was counted through mothers.
Sir Henry Maine (p. 105) prefers M. Fustel de Coulanges' theory, that
the marriage of half-brothers and sisters on the father's side was
intended to save the portion of the girl to the family estate. Proof
of this may be adduced from examination of all the recorded cases of
such marriages in Athens. But the reason thus suggested would have
equally justified marriage between brothers and sisters on both sides,
and this was reckoned incest. A well-known line in Aristophanes shows
how intense was Athenian feeling about the impiety of relations with a
sister uterine.

On the whole, the evidence which we have adduced tends to establish
some links between the ancient ~genos~ and _gens_, and the totem
kindreds of savages. The indications are not strong, but they all
point in one direction. Considering the high civilisation of Rome and
Greece at the very dawn of history--considering the strong natural
bent of these peoples toward refinement--it is almost remarkable that
even the slight testimonies we have been considering should have
survived.

(5) On the evidence from myth and legend we propose to lay little
stress. But, as legends were not invented by anthropologists to prove
a point, it is odd that the traditions of Athens, as preserved by
Varro, speak of a time when names were derived from the mother, and
when promiscuity prevailed. Marriage itself was instituted by Cecrops,
t