[174] A. Lang, The Secret of the Totem, pp. 116, 127-8, 153. Cf. Lord Avebury’s Origin of Civilisation, 1902, p. 275.
[175] A. Lang, The Secret of the Totem, p. 125.
[176] Archaeol. Rev., iii, 1889, p. 220.
[177] Ib., p. 227.
[178] Notes and Queries, 3rd ser., iv, 1863, pp. 82, 158. These passages, which are referred to by Mr. Gomme in vol. iii of Archaeol. Rev., do not support the statement in the text about the geese of Great Crosby, for which he is responsible.
[179] Archaeol. Rev., iii, 1889, p. 355.
[180] B. G., v, 12, § 6.
[181] M. S. Reinach’s explanation of this passage (Rev. celt., xxi, 1900, p. 275) was anticipated by Elton (Origins of English Hist., 2nd ed., 1890, p. 288).
[182] Journ. Anthr. Inst., xxviii, 1899, pp. 141, 143-4, 148. M. Reinach seems to make this assumption when he says (see preceding note) that we are justified in affirming that ‘chez certaines tribus au moins de la Bretagne, le lièvre, l’oie et la poule étaient des animaux sacrés, c’est-à-dire, des totems’. I am glad to find that M. Camille Jullian (Rev. des études anc., iv, 1902, p. 274) also rejects M. Reinach’s guess; but he continues, ‘Je suis, du reste, convaincu, avec M. Reinach, que les Celtes ont connu le totémisme ... par exemple, si bran(n)os signifie ... “le corbeau”, une tribu gauloise avait pris cet oiseau pour totem ... Aulerci Brannovices,’ &c. On the much surer evidence of such names as Bull, Lamb, Herring, Roach, and many others, M. Jullian might conclude that ‘les Anglais du vingtième siècle connaissent le totémisme’. It is perhaps reasonable to conjecture that the name Brannovices may point to a remote age when the ancestors of the historic Celts had totems: but it is quite certain that the Celts of whom M. Jullian is thinking knew nothing about totemism; and the superstitions which forbade the Britons to eat hares, geese, and fowls, may have been absolutely unconnected with totemism. See Lord Avebury’s Origin of Civilisation, 1902, p. 19. Miss Eleanor Hull (Folk-Lore, xii, 1901, p. 49) observes that ‘there is one example of what appears to be a true totemistic idea in those [Irish] stories.... It is in Cúchulainn’s prohibition to eat the flesh of a hound because it was his namesake.’
[183] W. Boyd Dawkins, Cave-Hunting, p. 165.