More than that, the Bororó claim to be actually _araras_ (a kind of bird with brilliant red plumage); their neighbours the Trumai are believed to be water-animals; a certain cannibal tribe is descended from the jaguar; and so forth. These beliefs are not totemic, for they concern not clans but whole tribes.[127.1] Apparently, therefore, there is no totemism among the wild forest-tribes investigated. If the concept of the soul (which, it is needless to say, all these peoples possess) were coeval with humanity, and if it were only the totemic principle individualized, then totemism must have been coeval with humanity, and it {128} must have been universal. If so, it is at least curious that the Veddas, the Andaman Islanders, and the forest-tribes of Brazil--all of them on the horizon of civilization on which totemism is found--should display no traces of it. If the concept of impersonal force, the substratum of religious and magical beliefs, be derived from the authority of society over the individual, and not merely strengthened and developed by it, it is odd that religious and magical beliefs should, so low down in culture, have issued in such widely divergent forms. The worship of the dead, the conciliation of hostile nature-spirits, the fear of an anthropomorphic being of enormous power, are all explicable as the result of the action of external conditions on human mentality and emotions. They are not explicable as the direct product of the authority of the group over the individual. And if totemism had originally held sway over the Veddas, the Mincopies and the Brazilian tribes, it is not easy to conceive how it could have evolved in directions so diverse,--and that without leaving any authentic witness to its past. It is quite another thing if the action of the group had been rather to combine and consolidate, to intensify and to organize the sensations and emotions awakened in its members by external nature, to give them a measure of definiteness in the process, and to habituate the individual to certain modes of reaction to the sensations, and to certain forms of expression of the beliefs engendered by the emotions thus awakened. IV. Divergence