s his mate and equal. He made with regard
to it little or no distinction from himself. We see this very clearly in
the case of children, who of course represent the savage mind, and who
regard animals simply as their mates and equals, and come quickly into
rapport with them, not differentiating themselves from them.

(2) As to the particular animal or other object selected in order to
give a name to the Tribe, this would no doubt be largely accidental. Any
unusual incident might superstitiously precipitate a name. We can hardly
imagine the Tribe scratching its congregated head in the deliberate
effort to think out a suitable emblem for itself. That is not the way in
which nicknames are invented in a school or anywhere else to-day. At the
same time the heraldic appeal of a certain object of nature, animate or
inanimate, would be deeply and widely felt. The strength of the lion,
the fleetness of the deer, the food-value of a bear, the flight of a
bird, the awful jaws of a crocodile, might easily mesmerize a whole
tribe. Reinach points out, with great justice, that many tribes placed
themselves under the protection of animals which were supposed (rightly
or wrongly) to act as guides and augurs, foretelling the future.
"Diodorus," he says, "distinctly states that the hawk, in Egypt, was
venerated because it foretold the future." (Birds generally act as
and Samoa the kangaroo, the crow and the owl premonish their fellow
clansmen of events to come. At one time the Samoan warriors went so far
as to rear owls for their prophetic qualities in war. (The jackal,
or 'pathfinder'--whose tracks sometimes lead to the remains of a
food-animal slain by a lion, and many birds and insects, have a value of
this kind.) "The use of animal totems for purposes of augury is, in all
likelihood, of great antiquity. Men must soon have realized that the
senses of animals were acuter than their own; nor is it surprising that
they should have expected their totems--that is to say, their natural
allies--to forewarn them both of unsuspected dangers and of those
provisions of nature, WELLS especially, which animals seem to scent
by instinct." (1) And again, beyond all this, I have little doubt that
there are subconscious affinities which unite certain tribes to certain
animals or plants, affinities whose origin we cannot now trace, though
they are very real--the same affinities that we recognize as existing
between individual PERSONS and certain objects