We know[845] that each individual contains within him something of that anonymous force which is diffused in the sacred species; he is a member of this species himself. But as an empirical and visible being, he is not, for, in spite of the symbolic designs and marks with which he decorates his body, there is nothing in him to suggest the form of an animal or plant. So it must be that there is another being in him, in whom he recognizes himself, but whom he represents in the form of an animal or vegetable species. Now is it not evident that this double can only be the soul, since the soul is, of itself, already a double of the subject whom it animates? The justification of this identification is completed by the fact that the organs where the fragment of the totemic principle contained in each individual incarnates itself the most eminently are also those where the soul resides. This is the case with the blood. The blood contains something of the nature of the totem, as is proved by the part it takes in the totemic ceremonies.[846] But at the same time, the blood is one of the seats of the soul; or rather, it is the soul itself, seen from without. When blood flows, life runs out and, in the same process, the soul escapes. So the soul is confused with the sacred principle which is imminent in the blood. Regarding matters from another point of view, if our explanation is well-founded, the totemic principle, in penetrating into the individual as we suppose, should retain a certain amount of autonomy there, since it is quite distinct from the subject in whom it is incarnated. Now this is just what Howitt claims to have observed among the Yuin: "That in this tribe the totem is thought to be in some way part of a man is clearly seen by the case of Umbara, before mentioned, who told me that, many years ago, someone of the Lace-lizard totem sent it while he was asleep, and that it went down his throat and almost ate his totem, which was in his breast, so that he nearly died."[847] So it is quite true that the totem is broken up in individualizing itself and that each of the bits thus detached plays the part of a spirit or soul residing in the body.[848] But there are other more clearly demonstrative facts. If the soul is only the totemic principle individualized, it should have, in certain cases at least, rather close relations with the animal or vegetable species whose form is reproduced by the totem. And, in fact, "the Geawe-Gal (a tribe of New South Wales) had a superstition that everyone had within himself an affinity to the spirit of some bird, beast or reptile. Not that he sprung from the creature in any way, but that the spirit which was in him was akin to that of the creature."[849]