totem animal led the clan to its present territory.683 Such myths may survive in legends relating how an animal led a saint to the site of his church.684 Celtic warriors wore helmets with horns, and Irish story speaks of men with cat, dog, or goat heads.685 These may have been men wearing a head-gear formed of the skin or head of the clan totem, hence remembered at a later time as monstrous beings, while the horned helmets would be related to the same custom. Solinus describes the Britons as wearing animal skins before going into battle.686 Were these skins of totem animals under whose protection they thus placed themselves? The "forms of beasts, birds, and fishes" which the Cruithne or Picts tattooed on their bodies may have been totem marks, while the painting of their bodies with woad among the southern Britons may have been of the same character, though Cæsar's words hardly denote this. Certain marks on faces figured on Gaulish coins seem to be tattoo marks.687
It is not impossible that an early wolf-totem may have been associated, because of the animal's nocturnal wanderings in forests, with the underworld whence, according to Celtic belief, men sprang and whither they returned, and whence all vegetation came forth. The Gallo-Roman Silvanus, probably an underworld god, wears a wolf-skin, and may thus be a wolf-god. There were various types of underworld gods, and this wolf-type—perhaps a local wolf-totem ancestor assimilated to a local "Dispater"—may have been the god of a clan who imposed its mythic wolf origin on other clans. Some Celtic bronzes show a wolf swallowing a man who offers no resistance, probably because he is dead. The wolf is much bigger than the man, and hence may be a god.688 These bronzes would thus represent a belief setting forth the return of men to their totem ancestor after death, or to the underworld god connected with the totem ancestor, by saying that he devoured the dead, like certain Polynesian divinities and the Greek Eurynomos.
In many individual names the first part is the name of an animal or plant, the second is usually genos, "born from," or "son of," e.g. Artigenos, Matugenos, "son of the bear" (artos, matu-); Urogenos, occurring as Urogenertos, "he who has the strength of the son of the urus"; Brannogenos, "son of the raven"; Cunogenos, "son of the dog."689 These names may be derived from clan totem names, but they date back to a time when animals, trees, and men were on a common footing, and the possibility of human descent from a tree or an animal was believed in. Professor Rh^ys has argued from the frequency of personal names in Ireland, like Cúrói, "Hound of Rói," Cú Corb, "Corb's Hound," Mac Con, "Hound's Son," and Maelchon, "Hound's Slave," that there existed a dog totem or god, not of the Celts, but of a pre-Celtic race.690 This assumes that totemism was non-Celtic, an assumption based on preconceived notions of what Celtic institutions ought to have been. The names, it should be observed, are personal, not clan names.
(2) Animal tabus.—Besides the dislike of swine's flesh already noted among certain Celtic groups, the killing and eating of the hare, hen, and goose were forbidden among the Britons. Cæsar says they bred these animals for amusement, but this reason assigned by him is drawn from his knowledge of the breeding of rare animals by rich Romans as a pastime, since he had no knowledge of the breeding of sacred animals which were not eaten—a common totemic or animal cult custom.691 The hare was used for divination by Boudicca,692 doubtless as a sacred animal, and it has been found that a sacred character still attaches to these animals in Wales. A cock or hen was ceremonially killed and eaten on Shrove Tuesday, either as a former totemic animal, or, less likely, as a representative of the corn-spirit. The hare is not killed in certain districts, but occasionally it is ceremonially hunted and slain annually, while at yearly fairs the goose is sold exclusively and eaten.693 Elsewhere, e.g. in Devon, a ram or lamb is ceremonially slain and eaten, the eating being believed to confer luck.694 The ill-luck supposed to follow the killing of certain animals may also be reminiscent of totemic tabus. Fish were not eaten by the Pictish Meatæ and Caledonii, and a dislike of eating certain fresh-water fish was observed among certain eighteenth century Highlanders.695 It has been already seen that certain fish living in sacred wells were tabu, and were believed to give oracles. Heron's flesh was disliked in Ireland, and it was considered unlucky to kill a swan in the Hebrides.696 Fatal results following upon the killing or eating of an animal with which the eater was connected by name or descent are found in the Irish sagas. Conaire was son of a woman and a bird which could take human shape, and it was forbidden to him to hunt birds. On one occasion he did so, and for this as well as the breaking of other tabus, he lost his life.697 It was tabu to Cúchulainn, "the hound of Culann," to eat dog's flesh, and, having been persuaded to do this, his strength went from him, and he perished. Diarmaid, having been forbidden to hunt a boar with which his life was connected, was induced by Fionn to break this tabu, and in consequence he lost his life by one of the boar's bristles entering his foot, or (in a variant) by the boar's killing him. Another instance is found in a tale of certain men transformed to badgers. They were slain by Cormac, and brought to his father Tadg to eat. Tadg unaccountably loathed them, because they were transformed men and his cousins.698 In this tale, which may contain the débris of totemic usage, the loathing arises from the fact that the badgers are men—a common form of myths explanatory of misunderstood totemic customs, but the old idea of the relation between a man and his totem is not lost sight of. The other tales may also be reminiscent of a clan totem tabu, later centred in a mythic hero. Perhaps the belief in lucky or unlucky animals, or in omens drawn from their appearance, may be based on old totem beliefs or in beliefs in the divinity of the animals.
(3) Sacramental eating of an animal.—The custom of "hunting the wren," found over the whole Celtic area, is connected with animal worship and may be totemistic in origin. In spite of its small size, the wren was known as the king of birds, and in the Isle of Man it was hunted and killed on Christmas or S. Stephen's day. The bird was carried in procession from door to door, to the accompaniment of a chant, and was then solemnly buried, dirges being sung. In some cases a feather was left at each house and carefully treasured, and there are traces of a custom of boiling and eating the bird.699 In Ireland, the hunt and procession were followed by a feast, the materials of which were collected from house to house, and a similar usage obtained in France, where the youth who killed the bird was called "king."700 In most of these districts it was considered unlucky or dangerous to kill the bird at any other time, yet it might be ceremonially killed once a year, the dead animal conferred luck, and was solemnly eaten or buried with signs of mourning. Similar customs with animals which are actually worshipped are found elsewhere,701 and they lend support to the idea that the Celts regarded the wren as a divine animal, or perhaps a totem animal, that it was necessary to slay it ritually, and to carry it round the houses of the community to obtain its divine influence, to eat it sacramentally or to bury it. Probably like customs were followed in the case of other animals,702 and these may have given rise
