Other Omaha _gentes_, or ‘subgentes,’ are also totemic, and are named from that which they may not eat, as wild turkeys, wild geese, cranes, and blackbirds. The people of the black-bird totem actually do a little totem magic, _against_ their totem; they chew and spit out corn, to prevent the blackbirds from feeding on the crops.[27] The reptile group does not touch or eat reptiles, but, if worms injure the corn, they pound a few worms up into flour, make a soup thereof, and eat it (is this ‘totem sacrifice’?), all for the good of the crops. The worm group does this magic (involving the eating of its totem) not for the benefit of worms (as among the Arunta) but to control the mischievous action of worms. Now turning to Magical or Magico-Religious Societies among these Indians, we find a Wind Society, _but it contains members of many totems_, buffalo, eagle, hawk, and so on, plus ‘The South wind people,’ who, apparently, may be a totem group of that name, which, as among the Arunta, might work wind-magic.[28] But our authority, the late Mr. Dorsey, calls all the members of this Wind Magic Society ‘Wind _gentes_,’ and surely this breeds much confusion. By a _gens_ he usually means a totem kin with male descent (by ‘clan,’ he means a totem kin with female descent). Thus all ‘wind _gentes_’ ought to be wind totem groups: only wind totem groups ought to be in the Wind Society, which is not the case: and all water gentes, or earth, or fire gentes ought to be of water, earth, or fire totems. But this, again, is not the case. All sorts of totem kindreds enter into the earth, wind, fire, and water Magical Societies, or Magico-Religious Societies. They belong to them as members of any universities, or of certain selected universities, may belong to an University Club: or, again, may be Catholics, Anglicans, Brownists, or Presbyterians. These American Magical Societies, though composed of members of totem kindreds, are not, in themselves, totemic societies. Members of other totems serve in the societies which work magic for earth, wind, fire, and so on. Among the Arunta, on the other hand, the magic for each object is worked solely by the men who have that object for totem. To a certain extent, however, this rule is changing, and members of other totems may, at least, be present at each totem’s _Intichiuma_, or magical rites.[29] ‘In addition to the members of the totem’ (water) ‘other men are invited to come, though they will not be allowed to take any part in the actual _Intichiuma_ ceremony.’ From presence, by invitation, to participation in the rites (as in the American Shamanistic Societies), is a step which may come to be taken, and thus the Arunta totem groups would become mere ‘Shamanistic Societies.’