., 42, and his
_Demeter und Baubo_, p. 19 ff. (domestication of cattle and
use of milk as food connected with moon-cult). Cf. H. Ling
Roth, in _Journal of the Anthropological Institute_, xvi,
102 ff.

[921] The totem belongs not to a tribe (Jevons,
_Introduction to the History of Religion_, p. 114 f.) but to
a clan.

[922] Frazer, _Totemism and Exogamy_, iv, 19.

[923] W. E. Roth, quoted in Frazer's _Totemism and Exogamy_,
i, 532.

[924] See above, Sec. 529 ff.

[925] W. E. Roth, _North Queensland Ethnography_; Spencer
and Gillen, _Northern Tribes of Central Australia_, p. 226
ff.

[926] See below, Sec. 635 ff.; cf. A. Lang, _Myth, Ritual, and
Religion_, ii, 197, etc.; S. Relnach, _Orpheus_ (Eng. tr.),
p. 81 ff.; Frazer, _Totemism and Exogamy_, iv, 30 ff.

[927] Haddon, in _Anthropological Essays presented to E. B.
Tyler_, 183 ff.

[928] Rivers, in _Man_, viii (1908).

[929] Cf. Frazer, _Totemism and Exogamy_, iv, 31 ff. The
Bushman god Cagn, who has the form of a mantis, and the
Hindu monkey-god Hanuman seem to have no connection with
totemism.

[930] Cf. the remarks of Haddon, op. cit.

[931] So Zeus and other Greek gods.

[932] See below, Sec. 1041 ff.

[933] See below, Sec. 635.

[934] The moral perfection of the individual is an ideal
that has arisen out of social relations; it is demanded by
the deity because the moral standard of a deity is that of
his human society.

[935] In international relations this tendency appears in
the demand for arbitration.

[936] N. W. Thomas, article "Taboo" in _Encyclopaedia
Britannica_, 11th ed.; Codrington, _The Melanesians_;
Thomson, _Story of New Zealand_; A. van Gennep, _Tabou et
totemisme a Madagascar_; Wallace, _Malay Archipelago_, p.
149 f.; J. G. Frazer, _Early History of the Kingship_;
Marett, "Is Taboo a Negative Magic?" (in _Anthropological
Essays presented to E. B. Tylor_).

[937] Cf. the Chickasa _hullo_, said to mean 'mysterious'
(Speck, in _Journal of American Folklore_, xx, 57).

[938] The danger from such objects is referred to a
supernatural presence, whose attitude toward human beings
may be doubtful; only, when the phenomenon observed is
thought to be nonnatural and is afflictive (as in the case
of death, for example), this attitude is judged to be
hostile.

[939] Purely economic and other social considerations are
sometimes com