The γένος, we may agree, I think, with Messrs. Fison and Howitt, was, originally, like the totem kin, an association of persons supposed to be related by ties of blood. The grammarian Pollux says ‘they who belonged to the γένος were styled γεννῆται’ (men of the γένος, and ‘men of the same milk’), ‘not that they were related γένει, but they were so called from their union (or assemblage--ἐκ δὲ τῆς συνόδον).’ What is meant by γένει μὲν οὐ προσήκοντες ‘not genealogically related’? I conceive Pollux to mean that the members of the γένος were not all of traceable or recognised degrees of kinship. Thus a Cameron, if asked whether he is related to another Cameron, may say, and not so long ago would have said, ‘he is not my relation, but my clansman.’ Messrs. Fison and Howitt take much the same view. By ‘relations,’ Pollux meant ‘such as parents, sons, brothers, and those before them, and their progeny,’ that is, from grandfathers and granduncles to grandsons and great-nephews. This might be the notion of relationship in the time of Pollux, the second century of our era, but, as Messrs. Fison and Howitt justly remark, Attic ideas of kinship before the συνοικισμὸς ascribed to Theseus would be much more extensive, as in Scotland and Britanny. The humblest Stewart, Douglas, Ruthven, or Hamilton would call himself ‘the King’s poor cousin.’ But the Greeks of our second century were more modern, more like the English. Yet the very words γένος and _gens_ indicate the idea of blood relationship, just as ‘clan’ does. The γένη had common sacra, and a common place of burial. They were clans, but we have no proof that they were ever exogamous or totemic. However, the myths and rituals of Greece certainly yield facts of which a totemic past seems the most plausible explanation. Mr. Jevons writes, ‘we find fragments of the system’ (Totemism), ‘one here and another there, which, if only they had not been scattered, but had been found together, would have made a living whole. Thus we have families whose names indicate that they were originally totem clans, _e.g._ there were Cynadæ at Athens, as there was a Dog clan among the Mohicans; but we have no evidence to show that the dog was sacred to the Cynadæ.... On the other hand, storks were revered by the Thessalians, but there is nothing to show that there was a stork clan in Thessaly.’[35] Wolves were buried solemnly in Attica, where there was a wolf hero, and lobsters were buried in Seriphos, like the gazelle in Arabia. But we have no evidence of a wolf kin in Attica, though we have in Italy (the Hirpi) nor of a lobster kin in Seriphos. (For other traces, fairly numerous, I may refer to my _Custom and Myth_, and _Myth, Ritual, and Religion_, while deprecating the idea that all worship or reverence of animals is of totemistic origin.)