This protector is naturally given different names in different societies: _nagual_ among the Indians of Mexico,[514] _manitou_ among the Algonquins and _okki_ among the Hurons,[515] _snam_ among certain Salish,[516] _sulia_ among others,[517] _budjan_ among the Yuin,[518] _yunbeai_ among the Euahlayi,[519] etc. Owing to the importance of these beliefs and practices among the Indians of North America, some have proposed creating a word _nagualism_ or _manitouism_ to designate them.[520] But in giving them a special and distinctive name, we run the risk of misunderstanding their relations with the rest of totemism. In fact, the same principle is applied in the one case to the clan and in the other to the individual. In both cases we find the same belief that there are vital connections between the things and the men, and that the former are endowed with special powers, of which their human allies may also enjoy the advantage. We also find the same custom of giving the man the name of the thing with which he is associated and of adding an emblem to this name. The totem is the patron of the clan, just as the patron of the individual is his personal totem. So it is important that our terminology should make the relationship of the two systems apparent; that is why we, with Frazer, shall give the name _individual totemism_ to the cult rendered by each individual to his patron. A further justification of this expression is found in the fact that in certain cases the primitive himself uses the same word to designate the totem of the clan and the animal protector of the individual.[521] If Tylor and Powell have rejected this term and demanded different ones for these two sorts of religious institutions, it is because the collective totem is, in their opinion, only a name or label, having no religious character.[522] But we, on the contrary, know that it is a sacred thing, and even more so than the protecting animal. Moreover, the continuation of our study will show how these two varieties of totemism are inseparable from each other.[523] Yet, howsoever close the kinship between these two institutions may be, there are important differences between them. While the clan believes that it is the offspring of the animal or plant serving it as totem, the individual does not believe that he has any relationship of descent with his personal totem. It is a friend, an associate, a protector; but it is not a relative. He takes advantage of the virtues it is believed to possess; but he is not of the same blood. In the second place, the members of a clan allow neighbouring clans to eat of the animal whose name they bear collectively, under the simple condition that the necessary formalities shall be observed. But, on the contrary, the individual respects the species to which his personal totem belongs and also protects it against strangers, at least in those parts where the destiny of the man is held to be bound up with that of the animal.