ocration, (Greek text omitted). Compare an address to
the wolf-hero, "who delights in the flight and tears of men," in
Aristophanes, Vespae, 389.

(7) Robertson Smith, Kinship in Early Arabia, pp. 195-204.

(8) Aelian, xi. 8.

(9) Plutarch, Theseus, 14.

(10) Proleg., Engl. trans., p. 204.

(11) (Canne on Conon, 28.)

Had Muller known that this "simplicity and boldness of fancy" exist
to-day, for example, among the Swan tribe of Australia, he would
probably have recognised in Cycnus a survival from totemism. The fancy
survives again in Virgil's Cupavo, "with swan's plumes rising from his
crest, the mark of his father's form".(1) Descent was claimed, not only
from a swan Apollo, but from a dog Apollo.

(1) Aeneid, x. 187.

In connection with the same set of ideas, it is pointed out that several
(Greek text omitted), or stocks, had eponymous heroes, in whose names
the names of the ancestral beast apparently survived. In Attica
the Crioeis have their hero (Crio, "Ram"), the Butadae have Butas
("Bullman"), the Aegidae have Aegeus ("Goat"), and the Cynadae, Cynus
("Dog"). Lycus, according to Harpocration (s. v.) has his statue in the
shape of a wolf in the Lyceum. "The general facts that certain animals
might not be sacrificed to certain gods" (at Athens the Aegidae
introduced Athena, to whom no goat might be offered on the Acropolis,
while she herself wore the goat skin, aegis), "while, on the other
hand, each deity demanded particular victims, explained by the ancients
themselves in certain cases to be hostile animals, find their natural
explanation" in totemism.(1) Mr. Evelyn Abbott points out, however, that
the names Aegeus, Aegae, Aegina, and others, may be connected with the
goat only by an old volks-etymologie, as on coins of Aegina in Achaea.
The real meaning of the words may be different. Compare (Greek text
omitted), the sea-shore. Mr. J. G. Frazer does not, at present, regard
totemism as proved in the case of Greece.(2)

(1) Some apparent survivals of totemism in ritual will be found in the
chapter on Greek gods, especially Zeus, Dionysus, and Apollo.

(2) See his Golden Bough, an alternative explanation of these animals in
connection with "The Corn Spirit".

As final examples of survivals from the age of barbarism in the religion
of Greece, certain features in the Mysteries may be noted. Plutarch
speaks of "the eating of raw flesh, and tearing to pieces of victims,
as also fastings and bea