re now engaged not so much in
comparing as in discriminating.' {79} Why not refer, then, to the
results of their discriminating efforts? 'To treat all animal worship as
due to totemism is a mistake.' Do we make it?

Mr. Frazer and Myself

There is, or was, a difference of opinion between Mr. Frazer and myself
as to the causes of the appearance of certain sacred animals in Greek
religion. My notions were published in Myth, Ritual, and Religion
(1887), Mr. Frazer's in The Golden Bough (1890). Necessarily I was
unaware in 1887 of Mr. Frazer's still unpublished theory. Now that I
have read it, he seems to me to have the better logic on his side; and if
I do not as yet wholly agree with him, it is because I am not yet certain
that both of our theories may not have their proper place in Greek
mythology.

Greek Totemism

In C. and M. (p. 106) I describe the social aspects of totemism. I ask
if there are traces of it in Greece. Suppose, for argument's sake, that
in prehistoric Greece the mouse had been a totem, as it is among the
Oraons of Bengal. {80} In that case (1) places might be named from a
mouse tribe; (2) mice might be held sacred per se; (3) the mouse name
might be given locally to a god who superseded the mouse in pride of
place; (4) images of the mouse might be associated with that of the god,
(5) and used as a local badge or mark; (6) myths might be invented to
explain the forgotten cause of this prominence of the mouse. If all
these notes occur, they would raise a presumption in favour of totemism
in the past of Greece. I then give evidence in detail, proving that all
these six facts do occur among Greeks of the Troads and sporadically
elsewhere. I add that, granting for the sake of argument that these
traces may point to totemism in the remote past, the mouse, though
originally a totem, '_need not have been an Aryan totem_' (p. 116).

I offer a list of other animals closely connected with Apollo, giving him
a beast's name (wolf, ram, dolphin), and associated with him in myth and
art. In M. R. R. I apply similar arguments in the case of Artemis and
the Bear, of Dionysus and the Bull, Demeter and the Pig, and so forth.
Moreover, I account for the myths of descent of Greek human families from
gods disguised as dogs, ants, serpents, bulls, and swans, on the
hypothesis that kindreds who originally, in totemistic fashion, traced to
beasts sans phrase, later explained their own myth to them