Is the man’s group totem meant? If so, the process could not identify ‘the malefactor,’ there are hundreds of men of his totem. Is his _manitu_ or ‘individual totem’ meant? Then the process might be successful, but has no concern with the origin of hereditary kin-Totemism. Indeed Mr. Thomas ‘leaves the applicability of the theory to group Totemism for subsequent consideration.’ We shall show--indeed, in Mr. Herbert Spencer’s case we have shown--the difficulty of deriving kin-Totemism from the manitu, or ‘obsessing spirit’ if Mr. Thomas pleases, of the individual. This point, as is said, Mr. Thomas reserves for later consideration. DR. WILKEN’S THEORY We now come to a theory which exists in many shapes, but in all is vitiated, I think, by the same error of reasoning. Mr. Tylor, however, has lent at least a modified approval to the hypothesis as mooted by the late Dutch anthropologist, Dr. Wilken, of Leyden. Mr. Tylor writes, ‘if it does not completely solve the totem problem, at any rate it seems to mark out its main lines.’ Unluckily the hypothesis of Dr. Wilken is perhaps the least probable of all. The materials are found, not in a race so comparatively early as the Australians or Adamanese, but among the settled peoples of Malay, Sumatra, and Melanesia. By them, in their Tables of Precedence, ‘the Crocodile is regarded as equal in rank to the Dutch Resident.’ Crocodiles are looked on as near kinsmen of men, who, when they die, expect to become crocodiles. To kill crocodiles is murder. ‘So it is with tigers, whom the Sumatrans worship and call ancestors.’