It will probably be admitted that, if Greeks (or ancient dwellers on Greek soil) were at some remote period totemistic, and next, by reckoning descent in the male line, became attached to localities, then something like demes, phratries, and γένη might very naturally be evolved. And many traces in ritual, myth, and custom do point to Totemism in the remote past. Indeed, it is remarkable that we should still be able to point to so many apparent relics of institutions already almost obliterated among the Melanesians. On the whole, I regard it as more probable than not, that, in the education of mankind, Totemism has played a part everywhere; a beneficent part. But this is only a private opinion: one believes in it as one believes in telepathy, without asserting that the evidence is of constraining value. [Footnote 1: Mr. Haddon agrees on this point.] [Footnote 2: Codrington, _The Melanesians_, chaps, iii. iv.] [Footnote 3: _Op. cit._ p. 21.] [Footnote 4: _Op. cit._ p. 22.] [Footnote 5: _Ibid._ p. 26.] [Footnote 6: _Op. cit._ p. 32.] [Footnote 7: Tylor, _J. A. I._, August, November. 1898, p. 147.] [Footnote 8: _Op. cit._ p. 33.] [Footnote 9: _Ibid._ p. 40.] [Footnote 10: _Ibid._ p. 22.] [Footnote 11: Dr. Codrington’s exact words are ‘The _buto_ is in all probability a form of the custom which prevails in Ulawa,’ and the banana story follows.] [Footnote 12: _Op. cit._ pp. 33, 59-68.] [Footnote 13: _Ibid._ pp. 36-37.] [Footnote 14: _Ibid._ p. 50.] [Footnote 15: _Op. cit._ pp. 124-130.] [Footnote 16: Danks, _J. A. I._ xviii. 3, 281-282.] [Footnote 17: _Ibid._ pp. 131-132.] [Footnote 18: Codrington, _op. cit._ pp. 154-156.] [Footnote 19: _Golden Bough_, iii. 416-417.] [Footnote 20: Mrs. Langloh Parker writes, concerning the Euahlayi Baiame-worshipping tribe of New South Wales: ‘A person has often a second or individual totem of his name, not hereditary, and given him by the _wirreenuns_’ (medicine men), ‘called his _yunbeai_, any hurt to which injures him, and which he may never eat--his hereditary totem he may. He is supposed to be able, if he be a great _wirreenun_, to take the form of his _yunbeai_, which will also give him assistance in time of trouble or danger, is a sort of _alter ego_, as it were.’ In this tribe the _yunbeai_ (_nyarong, nagual_, _manitu_) is of more importance to the individual than his hereditary totem, which, however, by Baiame’s law, regulates marriage, as elsewhere (Folk-Lore, x. 491, 492). The tribe studied by Mrs. Langloh Parker speaks a dialect (Euahlayi) akin to the Kamilaroi, but the Kamilaroi of Mr. Ridley are seated three or four hundred miles away.] [Footnote 21: Roth, Ethnological Studies, 71-90. Dr. Roth gives the signs for the animals, but does not say that they are used for signalling totem names; indeed, he says nothing about totems.] [Footnote 22: _Origin of Civilisation_, p. 183.]