[14] "From two inscriptions found at Elensis it appears that the names of the priests were committed to the depths of the sea, probably they were engraved on tablets of bronze or lead, and thrown into deep water in the Gulf of Salamis. ... A clearer illustration of the confusion between the incorporeal and the corporeal, between the name and its material embodiment, could hardly be found than in this practice of civilised Greece." (Golden Bough, 2, i p. 441.) Cf. Budge, Egyptian Magic, pp. 160-162, 1901. "The Egyptians regarded the creation as the result of the utterance of the name of the god Neb-er-tcher by himself Isis could not do her will on him till she learned the name of the god Ra." Messrs. Spencer and Gillen tell us that the great sky-dwelling Being of the Kaitish tribe "made himself and gave himself his name." He made himself very inadequately, according to the myth, which may rest on a false etymology, and the meaning of his name is not pretty, but it would not surprise one if, by uttering his name, he made himself. (Northern Tribes, p. 498.)
[15] Der Ursprung des Totemismus, pp. 10, 11.
[16] Social Origins, p. 138.
[17] I am sure to be told that in Chapter III. I declared local totem groups to be the result of reckoning in the male line, and not primitive, and that, here, I make the primitive animal-named group local. My reply is that in this passage I am not speaking of totem groups, but of local groups bearing animal names, a very different thing. A group may have borne an animal name long before it evolved totemic beliefs about the animal, and recognised it as a totem. No group that was not local could get a name to itself, at this early stage of the proceedings. The "local habitation" precedes the "name."
[18] Spencer and Gillen, Native Tribes of Central Australia, p. 139.
[19] J. A. I., p. 53, August 1888.
[20] Social Origins, pp. 145, 146, and Note 1.
[21] J. A. I., August 1888, p. 51. South-Eastern Tribes, p. 736.
[22] Other tribes decidedly do understand. Can the Churinga nanja and reincarnation beliefs have set up nescience of obvious facts among the Arunta? "The children originate solely from the male parent, and only owe their infantine nurture to the mother," according to certain Australian tribes with female descent. (Howitt, J. A. I., 1882, p. 502. South-Eastern Tribes, pp. 283, 284. So, too, the Euahlayi. Mrs. Langloh Parker's MS.)
[23] Cf. Golden Bough, 2, i. pp. 360-362.