_Distinguo_: they are parts, not of the ‘totem animal,’ but of the adopted animal of the individual, often called his _manitu_. If we say ‘the totem animal,’ we beg the question; we identify the totem with the _manitu_ of the individual. It may be true, as Mr. Thomas says, that ‘the basis of _individual_ Totemism seems to be the same as that of fetishism,’ but I am not discussing ‘individual Totemism,’ but real group Totemism. Mr. Thomas also is clear on this point, but, turning to Australia, he says that ‘the individual totem seems to be confined to the medicine-man.’ From information by Mrs. Langloh Parker, I doubt the truth of this idea. A confessedly vague reminiscence of Mr. Rusden does not help us. Speaking of an extinct tribe on the Hunter River, N.S.W., he says that he ‘does not recollect all their class divisions, Yippai’ (Ippai), ‘and Kombo’ (Kumbo). ‘Apropos of the generic names’ (whatever these may be) ‘the Geawe-gal had a superstition that _every one_ had within himself an affinity to the _spirit_ of some beast, bird, or reptile. Not that he sprang from the creature in any way’ (as is a common totemic myth), ‘but that the spirit which was in him was akin to that of the creature.’ This is vague. Mr. Rusden does not say that his native informant said, that the ‘spirit’ was the man’s totem in each case.[28] But Mr. Thomas, on this evidence, writes: ‘This belief suggests that the interpretation suggested for individual Totemism can also be applied to clan Totemism,’ apparently because, among the extinct tribe, not only sorcerers, but, in this case, every one was the receptacle of an animal (not a plant) spirit. But obviously the animal spirits of the Geawe-gal may be the spirits--not of their group totems, if they had any--but of their individual _manitus_, which we do not know to be confined to sorcerers. Every one is a sorcerer, better or worse, in a society where every one works magic. Next, the wer-wolf has a way of returning ‘to look at’ (to _eat_, I think) the body of his victim. Now in North Queensland, as in Scotland, the body of a dead man is surrounded with dust or ashes (flour in Scotland), and the dust is inspected, to find the tracks of some bird or animal.[29] From such marks, if any, ‘the totem of the malefactor is inferred.’ The malefactor is the person who, by the usual superstition, is thought magically to have caused the death of the tribesman. ‘These facts seem best interpreted if we suppose that in North Queensland the sorcerer is believed to return in animal form, and that the form is that of his totem, for in no other way does it seem possible to identify the man’s totem by observing the footsteps.’