ll.
Such a totem, in the first place, normally provides the social group
with its name. (The Boy Scouts, who call themselves Foxes, Peewits,
and so on, according to their different patrols, have thus reverted
to a very ancient usage.) In the second place, this name tends to be
the outward and visible sign of an inward and spiritual grace that,
somehow flowing from the totem to the totemites, sanctifies their
communion. They are "all-one-flesh" with one another, as certain of
the Australians phrase it, because they are "all-one-flesh" with the
totem. Or, again, a man whose totem was _ngaui_, the sun, said that
his name was _ngaui_ and he "was" _ngaui_; though he was equally ready
to put it in another way, explaining that _ngaui_ "owned" him. If we
wish to express the matter comprehensively, and at the same time to
avoid language suggestive of a more advanced mysticism, we may perhaps
describe the totem as, from this point of view, the totemite's "luck."

There is considerable variation, however, to be found in the practices
and beliefs of a more or less religious kind that are associated with
this form of totemism; though almost always there are some. Sometimes
the totem is thought of as an ancestor, or as the common fund of life
out of which the totemites are born and into which they go back when
they die. Sometimes the totem is held to be a very present help in
time of trouble, as when a kangaroo, by hopping along in a special
way, warns the kangaroo-man of impending danger. Sometimes, on the
other hand, the kangaroo-man thinks of himself mainly as the helper
of the kangaroo, holding ceremonies in order that the kangaroos may
wax fat and multiply. Again, almost invariably the totemite shows some
respect towards his totem, refraining, for instance, from slaying and
eating the totem-animal, unless it be in some specially solemn and
sacramental way.

The upshot of these considerations is that if the totem is, on the
face of it, a name, the savage answers the question, "What's in a name?"
by finding in the name that makes him one with his brethren a wealth
of mystic meaning, such as deepens for him the feeling of social
solidarity to an extent that it takes a great effort on our part to
appreciate.

Having separately examined the three principles of exogamy, lineage
and totemism, we must now try to see how they work together.
Generalization in regard to these matters is extremely risky, not to
say rash; nevertheless, t