not the
exception but the rule in savage mythology. Anyone can consult my Myth,
Ritual, and Religion, or Mr. Frazer's work Totemism, for abundance of
evidence. To Loki, a male god, prosecuting his amours as a female horse,
I have already alluded, and in M. R. R. give cases from the Satapatha
Brahmana.

The Saranyu-Erinnys myth dates, I presume, from this savage state of
fancy; but why the story occurred both in Greece and India, I protest
that I cannot pretend to explain, except on the hypothesis that the
ancestors of Greek and Vedic peoples once dwelt together, had a common
stock of savage fables, and a common or kindred language. After their
dispersion, the fables admitted discrepancies, as stories in oral
circulation occasionally do. This is the only conjecture which I feel
justified in suggesting to account for the resemblances and incongruities
between the myths of the mare Demeter-Erinnys and the mare Saranyu.

TOTEMISM

Totemism

To the strange and widely diffused institution of 'Totemism' our author
often returns. I shall deal here with his collected remarks on the
theme, the more gladly as the treatment shows how very far Mr. Max Muller
is from acting with a shadow of unfairness when he does not refer to
special passages in his opponent's books. He treats himself and his own
earlier works in the same fashion, thereby, perhaps, weakening his
argument, but also demonstrating his candour, were any such demonstration
required.

On totems he opens (i. 7)--

'When we come to special cases we must not imagine that much can be
gained by using such general terms as Animism, Totemism, Fetishism, &c.,
as solvents of mythological problems. To my mind, all such general
terms, not excluding even Darwinism or Puseyism, seem most objectionable,
because they encourage vague thought, vague praise, or vague blame.

'It is, for instance, quite possible to place all worship of animal gods,
all avoidance of certain kinds of animal food, all adoption of animal
names as the names of men and families, under the wide and capacious
cover of totemism. All theriolatry would thus be traced back to
totemism. I am not aware, however, that any Egyptologists have adopted
such a view to account for the animal forms of the Egyptian gods.
Sanskrit scholars would certainly hesitate before seeing in Indra a totem
because he is called vrishabha, or bull, or before attempting to explain
on this ground the abstaining from b