In his Romische Mythologie, i. 336, 337, Preller makes no use of these materials for comparison, though the conduct and character of the other beast of war, the wolf, as guide and protector of the Hirpi (wolves), and worshipped by them with wolf-dances, is an obvious survival of totemism. The Picini have their animal leader, Picus, the woodpecker, the Hirpi have their animal leader, the wolf, just as the humming-bird was the leader of the Aztecs. In these Latin legends, as in the legends of Huit-zilopochtli, the basis, as J. G. Müller sees, is the bird--the humming-bird in one case, the woodpecker in the other. The bird is then euhemerised or brought into anthropomorphic form. It is fabled that he was originally a man (like Picus before Circe enchanted him to a bird's shape), or, in Mexico, a man named Huitziton, who during the Aztec migrations heard and pursued a little bird that cried "Tinni," that is, "Follow, follow".* Now we are all familiar with classical legends of races that were guided by a bird or beast to their ultimate seats. Müller mentions Battus and the raven, the Chalcidians and the dove, the Cretans and the dolphin, which was Apollo, Cadmus and the cow; the Hirpi, or wolves, who followed the wolf. In the same way the Picini followed the woodpecker, _Picus_, from whom they derived their name, and carried a woodpecker on their banners. Thus we may connect both the Sabine war-gods and the bird of the Mexican war-gods with the many guiding and protecting animals which occur in fable. Now a guiding and protecting animal is almost a synonym for a totem. That the Sabine woodpecker had been a totem may be pretty certainly established on the evidence of Plutarch. The people called by his name (Picini) declined, like totemists everywhere, to eat their holy bird, in this case the woodpecker.** * Bancroft, iii. 69, note, quoting Torquemada. ** Quoest. Rom., xxi.