Thus the men of the clan and the things which are classified in it form by their union a solid system, all of whose parts are united and vibrate sympathetically. This organization, which at first may have appeared to us as purely logical, is at the same time moral. A single principle animates it and makes its unity: this is the totem. Just as a man who belongs to the Crow clan has within him something of this animal, so the rain, since it is of the same clan and belongs to the same totem, is also necessarily considered as being "the same thing as a crow"; for the same reason, the moon is a black cockatoo, the sun a white cockatoo, every black-nut tree a pelican, etc. All the beings arranged in a single clan, whether men, animals, plants or inanimate objects, are merely forms of the totemic being. This is the meaning of the formula which we have just cited and this is what makes the two really of the same species: all are really of the same flesh in the sense that all partake of the nature of the totemic animal. Also, the qualifiers given them are those given to the totem.[460] The Wotjobaluk give the name _Mir_ both to the totem and to the things classed with it.[461] It is true that among the Arunta, where visible traces of classification still exist, as we shall see, different words designate the totem and the other beings placed with it; however, the name given to these latter bears witness to the close relations which unite them to the totemic animal. It is said that they are its _intimates_, its _associates_, its _friends_; it is believed that they are inseparable from it.[462] So there is a feeling that these are very closely related things. But we also know that the totemic animal is a sacred being. All the things that are classified in the clan of which it is the emblem have this same character, because in one sense, they are animals of the same species, just as the man is. They, too, are sacred, and the classifications which locate them in relation to the other things of the universe, by that very act give them a place in the religious world. For this reason, the animals or plants among these may not be eaten freely by the human members of the clan. Thus in the Mount Gambier tribe, the men whose totem is a certain non-poisonous snake must not merely refrain from eating the flesh of this snake; that of seals, eels, etc., is also forbidden to them.[463] If, driven by necessity, they do eat some of it, they must at least attenuate the sacrilege by expiatory rites, just as if they had eaten the totem itself.[464] Among the Euahlayi, where it is permitted to use the totem, but not to abuse it, the same rule is applied to the other members of the clan.[465] Among the Arunta, the interdictions protecting the totemic animal extend over the associated animals;[466] and in any case, particular attention must be given to these latter.[467] The sentiments inspired by the two are identical.[468]