tag="{http://www.w3.org/1999/xhtml}a">[17] he docks two Tsimshian clans of their totem names. He does so also in his p. 190. Thus (p. 187) all of the four Tsimshian "clans" have animal names. But (p. 190), and also in the tabular arrangement, only two of the Tsimshian clans have animal names. Mr. Frazer gives to all four Tsimshian clans the names of animals. Whom are we to believe[18] Method is here a little to seek.

A much more serious puzzle meets us when, in his second category (totemic names), Mr. Goldenweizer assigns no totemic names to the "clans" of the Tlingit, while Mr. F. Boas (whose list is quoted by Mr. Frazer) and Holmberg (1856) do assign totemic names to the Tlingit clans.

Let us examine this situation.

If we take a South-East Australian tribe of the Barkinji pattern, we find it divided into two animal-named intermarrying phratries (or exogamous intermarrying "classes" or "moieties," I call them "phratries"). In each phratry are totem kins, that is, kins named after animals, vegetables, or other things in nature. The names of phratries and totem kins (I know no other word for them but totem kins or totem clans) descend in the female line. No such totem kin occurs in both exogamous phratries, therefore all these units are necessarily exogamous.

Two-thirds of the Australian phratry names are untranslated, like those of the Dieri; the other third, with a single exception (the Euahlayi), are names of animals.[19]

Now turn to the disputable case of the Tlingits of British Columbia. I first examine Mr. Frazer's account of them in Totemism and Exogamy (vol. iii. pp. 264-278). The Tlingits are divided into two exogamous phratries, or "classes," of animal names, Raven and Wolf. (In the north the Wolf "class" is also known as the Eagle.) Phratry exogamy is the rule; descent is in the female line. Each phratry is subdivided into a number of "clans," which are named after various animals. As no "clan" is represented in both phratries, and as all folk are obliged to marry out of their own phratry, the "clans" are, inevitably, exogamous.

For purposes of comparison with other British Columbia tribes, I give the list of Tlingit totem kins furnished by Mr. Frazer, "on the authority of Mr. F. Boas"[20]:

As I found out, and proved, in many Australian tribes the name of each phratry also occurs as the name of a totem kin in the phratry; so also it is among the Tlingit—teste Mr F. Boas.[22]

Thus on every point—female descent, animal-named phratries, animal-named totem kins, and each phratry containing a totem kin of its own name, the Tlingit totemism is absolutely identical with that of many South-Eastern Australian tribes of the most archaic type.

But the Tlingit, unlike the Australians, live in villages, and "the families or households may occupy one or more houses. The families actually take their names from places." (I italicise the word "families.") Mr. Frazer's authorities here are Holmberg (1856), Pauly (1862), Petroff ("the principal clans are those of the Raven, the Bear, the Wolf, and the Whale"), Krause (both here undated). Dr. Boas (1889). and Mr. Swanton (1908).

Mr Goldenweizer[23] does not mention that the "clans" of the Tlingit have animal names. Quite the reverse; he says that "the 'clans' of the Tlingit ... bear, with a few exceptions, names derived from localities."[24] This is repeated on p. 225.

At this point, really, the evidence becomes unspeakably perplexing. Mr. Frazer, we see, follows Mr. F. Boas and Holmberg (1856) in declaring that the "clans" of the Tlingit bear animal names. Mr. Goldenweizer says that, "with few exceptions," the "clans" of the Tlingit bear "names derived from localities."[25] Mr. Goldenweizer's authority is "Swanton, Bur. Eth. Rep., 1904-1905 (1908), p. 398." Mr. Frazer[26] also quotes that page of Mr. Swanton, but does not say that Mr. Swanton here gives local, not animal, names to the clans of the Tlingit. Mr. Frazer also cites Mr. Swanton's p. 423 sq. Here we find Mr. Swanton averring that Killer Whale, Grizzly Bear, Wolf, and Halibut are in the Wolf phratry, "on the Wolf side," among the Tlingit; while Raven, Frog, Hawk, and Black Whale are on the Raven side. Here are animal names (not precisely as in Mr. Boas' list) within the phratries. But Mr. Swanton does not reckon these animal names as names of "clans"; to "clans" he gives local names in almost every case. To his mind these animal names in Tlingit society denote "crests" not "clans" and with crests we enter a region of confusion.

I cannot but think that the confusion is caused (apart from loose terminology) by the crests of these peoples. The crests are an excrescence, a heraldic result of wealth and rank; and as such can have nothing to do with early totemism. Scholars sometimes say "totems" when they mean "crests" (and perhaps vice versa), and confusion must ensue.

I quote, on this point, a letter which Mr. Goldenweizer kindly wrote to me (Jan. 21, 1911).

"Since the appearance of Mr. Swanton's studies of the Tlingit and the Haida there remains no doubt whatever that the clans of these two tribes bear (with some few exceptions) names derived from localities. On pp. 398-9-400 of his Tlingit study (26th Report of the Bureau of American Ethnology, 1904-5) he gives a list of the geographical groups, and of the clans with their local names, classified according to the two phratries: Raven and Wolf. It must be