In my hypothesis, forgetfulness, on the other hand, might readily occur. When all the group names in each area had become organised and stereotyped, there would necessarily be no new giving of group names to remind the savages how these titles came into existence. On the other hand the myth-making stage, as to kinship with the name-giving plants and animals, would set in, and then would come reverent behaviour towards these creatures, as if they were kinsmen and friends. Respect for the totem, in each case, will clinch the tendency to group exogamy. I have supposed, for the reasons given, that there was already a tendency against marriage within the group. That tendency must have been confirmed by the totem tabu against making any use of any member of the totem kin, and a woman of the totem would be exempted from marital use by her male fellow-totemists. The totem belief would add a supernormal sanction to the exogamous tendency. OTHER SOURCES OF SACREDNESS IN PLANTS AND ANIMALS Now any such superstitious respect for an animal, whatever its origin, will take the same inevitable forms; and thus, if individuals select _nyarongs, naguals_, and so on, they must necessarily behave to these things as they do to their hereditary totems. There is no other way in which they can behave, if they regard the animals as mysteriously friendly and protective, though the idea that they are friendly and protective has different origins, in either case. Thus the exigencies of my guess as to the origin of Totemism, compel me to disagree with a _dictum_ of Mr. Frazer, ‘if the relations are similar, the explanation which holds good of the one ought equally to hold good of the other.’[19] The conclusion is not necessary. You may revere a rat (your totem), and a cat (your _nagual_) for quite different reasons, and in quite different capacities, you being the kinsman of your totem, the protégé of your _nagual_; but, if you revere them, your reverence can only show itself in the same ways. There are no other ways.[20] RECAPITULATION