tou is selected for each
particular savage, at birth or puberty, in various ways: in America,
North and Central, by a dream in a fast, or after a dream.
('Post-hypnotic suggestion.') But a savage is born to his kin-totem. A
man is born a wolf of the Delawares, his totem is the wolf, he cannot
help himself. But after, or in, his medicine fast and sleep, he may
choose a dormouse or a squirrel for his manitou (tona, nagual) or
_private_ protecting animal. These are quite separate from totems, as
Mr. Max Muller also points out.

Of totems, I, for one, must always write in the sense of Mr. McLennan,
who introduced totemism to science. Thus, to speak of 'sex-totems,' or
to call the protecting animal of each individual a 'totem,' is, I fear,
to bring in confusion, and to justify Mr. Max Muller's hard opinion that
'totemism' is ill-defined. For myself, I use the term in the strict
sense which I have given, and in no other.

Mr. McLennan did not profess, as we saw, to know the origin of totems. He
once made a guess in conversation with me, but he abandoned it. Professor
Robertson Smith did not know the origin of totems. 'The origin of totems
is as much a problem as the origin of local gods.' {89b} Mr. Max Muller
knows the origin: sign-boards are the origin, or one origin. But what
was the origin of sign-boards? 'We carry the pictures of saints on our
banners because we worship them; we don't worship them because we carry
them as banners,' says De Brosses, an acute man. Did the Indians worship
totems because they carved them on sign-boards (if they all did so), or
did they carve them on sign-boards because they worshipped them?

Mr. Frazer's Theory

The Australian respects his 'sex-totem' because the life of his sex is
bound up in its life. He speaks of it as his brother, and calls himself
(as distinguished by his sex) by its name. As a man he is a bat, as a
woman his wife is an owl. As a member of a given human kin he may be a
kangaroo, perhaps his wife may be an emu. But Mr. Frazer derives
totemism, all the world over, from the same origin as he assigns to 'sex-
totems.' In these the life of each sex is bound up, therefore they are
by each sex revered. Therefore totemism must have the same origin,
substituting 'kin' or 'tribe' for sex. He gives examples from Australia,
in which killing a man's totem killed the man. {90}

I would respectfully demur or suggest delay. Can we explain an American
inst