[12] Trans. Roy. Soc. Canada, ix., xi. p. 72.
[13] These are not totems, but "familiars," like the witch's cat or hare.—A. L.
[14] The shaman's sons keep on the shaman business, with the paternal familiar. It is not, in my sense, a totem.—A. L.
[15] My italics.
[16] Brit. Ass., 1902. Report of Ethnol. Survey of Canada, pp. 51-52, 57. A fairy tale about the origin of a society of healing and magical influence.—A. L.
[17] Mr. Hill-Tout says elsewhere: "Shamans only inherited their sulia" (he speaks of these personal totems or sulia) "from their fathers; other men had to acquire their own. But this applied only to the dream or vision totem or protective spirit." If a man "met his ghostly guardian in form of a bear," when hunting, he would take it as his "crest" and transmit it. This happened in the case of "Dr. George," who inherited his crest and guardian, the Bear, from his great-grandfather, who met a bear not in a dream but when hunting. (J. A. I., vol. xxxiv. pp. 326, 327.) Such inheritance, in an advanced American tribe of to-day, does not seem to me to corroborate the belief that totems among the many primitive tribes of Australia are the result of inheriting a personal crest or guardian spirit of a male ancestor.
[18] Transactions, ix. p. 76.
[19] Fifth Report on the Physical Characteristics, &c., of the N.W. Tribes of Canada, B.A.A.S., p. 24. London, 1889.
[20] The myths, in fact, vary; the myth of descent from the totem also occurs even in these tribes. (Hartland, Folk Lore, xi. I, pp. 60-61. Boas, Nat. Mus. Report, 1895, pp. 331, 336, 375.)—A. L.
[21] Cf. Mr. Hartland in Folk Lore, ut supra.