We have now examined the most archaic forms of the survival of totemism in Britain. If we pass on to inquire whether we can detect the more scattered and decayed remnants of totem beliefs and customs, we turn to Mr. Frazer as our guide. From Mr. Frazer's review of the beliefs and customs incidental to the totemistic organisation of savage people, it is possible to extract a formula for ascertaining the classification of savage beliefs and practices incidental to totemism. This formula appears to me to properly fall into the following groups:-- (a) Descent from the totem. (b) Restrictions against injuring the totem. (c) Restrictions against using the totem for food. (d) The petting and preservation of totems. (e) The mourning for and burying of totems. (f) Penalties for non-respect of totem. (g) Assistance by the totem to his kin. (_h_) Assumption of totem marks. (_i_) Assumption of totem dress. (_j_) Assumption of totem names. My suggestion is that if a reasonable proportion of the superstitions and customs attaching to animals and plants, preserved to us as folklore, can be classified under these heads this is exactly what might be expected if the origin of such superstitions and customs is to be sought for in a primitive system of totemism which prevailed amongst the people once occupying these islands. The clan Coneely and the Ossory wolves are proofs that such a system existed, and if such perfect survivals have been able to descend to modern times, in spite of the influences of civilisation, there is no _primâ facie_ reason why the beliefs and customs incidental to such a system should not have survived, even though they are no longer to be identified with special clans. When once a primitive belief or custom becomes separated from its original surroundings, it would be liable to change. Thus, when the wolf totem of Ossory passes into a local cultus, we meet with the belief that human beings may be transformed into animal forms, as the derivative from the totem belief in descent from the wolf. Fortunately, the process by which this change took place is discernible in the Ossory example; but it will not be so in other examples, and we may therefore assume that the Ossory example represents the transitional form and apply it as a key to the origin of similar beliefs elsewhere.