For the use of beast-skins in such dances among totemists I cite Bancroft
(iii. 168) and (M. R. R. ii. 107) Robinson {142b} (same authority). I
may now also refer to Robertson Smith: {142c} 'the meaning of such a
disguise [a fish-skin, among the Assyrians] _is well known from many
savage rituals_; it means that the worshipper presents himself as a
fish,' as a bear, or what not. {142d} Doubtless I might have referred
more copiously to savage rituals, but really I thought that savage dances
in beast-skins were familiar from Catlin's engravings of Mandan and
Nootka wolf or buffalo dances. I add that the Brauronian rites 'point to
a time when the goddess was herself a bear,' having suggested an
alternative theory, and added confirmation. {142e} But I here confess
that while beast-dances and wearing of skins of sacred beasts are common,
to prove these sacred beasts to be totems is another matter. It is so
far inferred rather than demonstrated. Next I said that the evolution of
the bear into the classical Artemis 'almost escapes our inquiry. We find
nothing more akin to it than the relation borne by the Samoan gods to the
various totems in which they are supposed to be manifest.' This Mr. Max
Muller quotes (of course, without reference or marks of quotation) and
adds, 'pace Dr. Codrington.' Have I incurred Dr. Codrington's feud? He
doubts or denies totems in Melanesia. Is Samoa in Melanesia, par
exemple? {143a} Our author (i. 206) says that 'Dr. Codrington will have
no totems in his islands.' But Samoa is not one of the doctor's
fortunate isles. For Samoa I refer, not to Dr. Codrington, but to Mr.
Turner. {143b} In Samoa the 'clans' revere each its own sacred animals,
'but combine with it the belief that the spiritual deity reveals itself
in each separate animal.' {143c} I expressly contrast the Samoan creed
with 'pure totemism.' {143d}
So much for our author's success in stating and criticising my ideas. If
he pleases, I will not speak of Samoan totems, but of Samoan sacred
animals. It is better and more exact.