+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 evolution of the totem into a true divine figure the evidence is not decisive. The identification of heroes or gods with animals, their transformations into animals, and their incarnations in animal forms may, indeed, suggest such an evolution. Thus, in the island of Yam (between Australia and New Guinea) two brothers, Sigai and Maiau, have their shrines, in which they are represented by a shark figure and a crocodile figure respectively, and to them food is presented, songs are sung, dances are danced and prayers are offered. Other heroes, Kwoiam (a totem-bringer), Sida (an introducer of the arts of life), Yadzebub (a warrior), and some unnamed are revered in islands of Torres Straits.[927] In the Rewa district in Fiji every village, it is said, has a deity, and these deities have the power of turning into animals, which are then not eaten--that is, it may be supposed, the god is a developed totem.[928] In the Wakelbura tribe of Southeast Australia the totem animal is spoken of as "father," a title frequently given to clan gods. Household gods are considered to be incarnate in animals and other objects in some of the Caroline Islands, in Tonga and Tikopia, and in Samoa, and in these islands, except Samoa, the people are supposed to have descended from the animals in question. Similar ideas seem not to exist in the Americas or in Africa; in India the influence of Hindu cults has largely effaced or greatly modified non-Aryan usages so that their original form cannot generally be determined.[929]