Mr. Frazer, too, writes of (1) The Clan Totem, (2) The Sex Totem (in Australia), (3) ‘The Individual Totem, belonging to a single individual, and not passing to his descendants,’ and even indicates that one savage may have five totems.[3] This third rule as to the non-hereditable character of ‘the individual totem’ has, since Mr. Frazer wrote in 1887, been found to admit of more exceptions than we then knew. In a few cases and places, the animal selected by, or for, the private individual, is found to descend to his or her children. In my opinion it is better, for the present at least, to speak of such protective animals of _individuals_, by the names which their savage _protégés_ give to them in each case: _nyarongs_ (Sarawak) ‘bush-souls,’ (Calabar) _naguals_, (Central America) _manitus_ (?) as among the Algonquins, _Yunbeai_ in some Australian dialects, and so forth.[4] I myself here use ‘totem’ only of the object which lends its name, hereditarily, to a group of kin. PROPOSED RESTRICTION OF THE USE OF THE WORD ‘TOTEM’ This restriction I make, not for the purpose of simplifying the problem of totemism by disregarding ‘the individual totem,’ ‘the sex totem,’ and so on, but because I understand that savages everywhere use one word for their hereditary kin totem, and other words for the plant or animal protectors of individuals, of magical societies, and so forth. The true totem is a plant or animal or other thing, the hereditary friend and ally--of the kin--but all plant or animal allies of individuals or of magical societies are not totems. Though the attitude of a private person to his _nagual_, or of a magical society to its protective animal, may often closely resemble the attitude of the group to its hereditary totem, still, the origin of this attitude of respect may be different in each case. This is obvious, for the individual or society deliberately adopts an animal protector and friend, usually suggested in a dream, after a fast, whereas we can scarcely conceive that the totem was deliberately adopted by the first members of the first totem groups. Savages look on animals as personalities like themselves, but more powerful, gifted with more wakan, or _mana_, or cosmic _rapport_: each man, therefore, and each organised magical society, looks out for, and, for some reason of dream or divination, adopts, a special animal friend. But it is hard to believe that the members of a primeval human group of unknown antiquity, consciously and deliberately made a compact to adopt, and for ever be faithful to--this or that plant, animal, element, or the like--to be inherited in the female line. For, on this plan, the group, say Wolves, instantly loses the totem it has adopted.