me of the animal belonging to his group-division, in the belief that
it will give him success in his affairs;[923] here the animal is not a
clan totem, and the evidence does not show that it has come from such a
totem--it may be a sacred animal that has somehow been brought into
special connection with the man or with his group. Personal guardians
that confer magical powers on a man do not here come into consideration.

+574+. The relation between totemism and the practice of magic appears
to be essentially one of coexistence in a community. The two belong to
the same stage of culture and the same order of ideas; but the fact that
each is found without the other shows that neither is dependent on the
other. Naturally they are sometimes combined, as sometimes happens in
North America and particularly in Central Australia (where every totemic
clan is charged with certain magical ceremonies); yet this close
alliance is rare. Magical practice rests on a conception of man's
relation to nature that is distinct from the conception of kinship
between a human clan and a nonhuman species or individual object.

+575+. Secret societies sometimes perform magical ceremonies; but such
societies are not totemic--either they have risen above the totemic
point of view, or they have sprung from ideas and usages that are
independent of totemism proper.[924]

+576+. It is difficult to find a clear case of the offering of religious
worship to a totem as totem. There are the ceremonies performed by the
Australian Warramunga for the purpose of propitiating or coercing the
terrible water snake Wollunqua.[925] This creature is a totem, but a
totem of unique character--a fabulous animal, never visible, a creation
of the imagination; the totem proper is a visible object whose relations
with human beings are friendly, the Wollunqua is savage in nature and
often hostile to men. He appears to be of the nature of a god, but an
undomesticated one--a demon, adopted by a tribe as totem, or identified
with a previously existing totem. The situation is an exceptional one
and cannot be regarded as evidence of general totemic worship.

+577+. The question whether a totem ever develops into a god is a part
of the general question whether a sacred animal ever becomes a god.[926]
The complications of early ideas and customs and the paucity of data
for the formative period of early religion make an answer to these
questions difficult. As far as regards the evo