These are the totems which can be spoken of as normal. But totemism has its abnormalities as well. It sometimes happens that the totem is not a whole object, but the part of an object. This fact appears rather rarely in Australia;[228] Howitt cites only one example.[229] However, it may well be that this is found with a certain frequency in the tribes where the totemic groups are excessively subdivided; it might be said that the totems had to break themselves up in order to be able to furnish names to these numerous divisions. This is what seems to have taken place among the Arunta and the Loritja. Strehlow has collected 442 totems in these two societies, of which many are not an animal species, but some particular organ of the animal of the species, such as the tail or stomach of an opossum, the fat of the kangaroo, etc.[230] We have seen that normally the totem is not an individual, but a species or a variety: it is not such and such a kangaroo or crow, but the kangaroo or crow in general. Sometimes, however, it is a particular object. First of all, this is necessarily the case when the thing serving as totem is unique in its class, as the sun, the moon, such or such a constellation, etc. It also happens that clans take their names from certain geographical irregularities or depressions of the land, from a certain ant-hill, etc. It is true that we have only a small number of examples of this in Australia; but Strehlow does mention some.[231] But the very causes which have given rise to these abnormal totems show that they are of a relatively recent origin. In fact, what has made certain geographical features of the land become totems is that a mythical ancestor is supposed to have stopped there or to have performed some act of his legendary life there.[232] But at the same time, these ancestors are represented in the myths as themselves belonging to clans which had perfectly regular totems, that is to say, ones taken from the animal or vegetable kingdoms. Therefore, the totemic names thus commemorating the acts and performances of these heroes cannot be primitive; they belong to a form of totemism that is already derived and deviated. It is even permissible to ask if the meteorological totems have not a similar origin; for the sun, the moon and the stars are frequently identified with the ancestors of the mythological epoch.[233]