Are there any traces at all of totemism in what we know of the Roman _gentes_? Certainly the traces are very slight; perhaps they are only visible to the eye of the intrepid anthropologist. I give them for what they are worth, merely observing that they do tally, as far as they go, with the totemistic theory. The reader interested in the subject may consult the learned Streinnius's _De Gentibus Romanis_, p. 104 (Aldus, Venice, 1591). Among well-known savage totems none is more familiar than the sun. Men claim descent from the sun, call themselves by his name, and wear his effigy as a badge.[231] Were there suns in Rome? The Aurelian _gens_ is thus described on the authority of Festus Pompeius: 'The Aurelii were of Sabine descent. The Aurelii were so named from the sun (_aurum_, _urere_, the burning thing), because a place was set apart for them in which to pay adoration to the sun.' Here, at least, is an odd coincidence. Among other gentile names, the Fabii, Cornelii, Papirii, Pinarii, Cassii, are possibly connected with plants; while wild etymology may associate Porcii, Aquilii, and Valerii with swine and eagles. Pliny (_H. N._, xviii. 3) gives a fantastic explanation of the vegetable names of Roman _gentes_. We must remember that vegetable names are very common in American, Indian, African, and Australian totem kin. Of sun names the Natchez and the Incas of Peru are familiar examples. Turning from Rome to Greece, we find the γένος less regarded and more decadent than the _gens_. Yet, according to Grote (iii. 54) the γένος had--(1) _Sacra_, 'in honour of the same god, supposed to be the primitive ancestor.' (2) A common burial-place. (3) Certain rights of succession to property. (4) Obligations of mutual help and defence. (5) Mutual rights and obligations to intermarry in certain cases. (6) Occasionally possession of common property.