the novice enters into the sanctuary of the churinga. It is with them and the nurtunja that he communicates. The representations of the totem are therefore more actively powerful than the totem itself. II We must now determine the place of man in the scheme of religious things. By the force of a whole group of acquired habits and of language itself, we are inclined to consider the common man, the simple believer, as an essentially profane being. It may well happen that this conception is not literally true for any religion;[388] in any case, it is not applicable to totemism. Every member of the clan is invested with a sacred character which is not materially inferior to that which we just observed in the animal. This personal sacredness is due to the fact that the man believes that while he is a man in the usual sense of the word, he is also an animal or plant of the totemic species. In fact, he bears its name; this identity of name is therefore supposed to imply an identity of nature. The first is not merely considered as an outward sign of the second; it supposes it logically. This is because the name, for a primitive, is not merely a word or a combination of sounds; it is a part of the being, and even something essential to it. A member of the Kangaroo clan calls himself a kangaroo; he is therefore, in one sense, an animal of this species. "The totem of any man," say Spencer and Gillen, "is regarded as the same thing as himself; a native once said to us when we were discussing the matter with him, 'That one,' pointing to his photograph which we had taken, 'is the same thing as me: so is a kangaroo' (his totem)."[389] So each individual has a double nature: two beings coexist within him, a man and an animal.