The ancestral souls reside in trees or rocks which are considered sacred. Likewise, among the Euahlayi, the spirit of the animal serving as individual totem is believed to inhabit a tree or stone.[889] This tree or stone is sacred; no one may touch it except the proprietor of the totem; when it is a stone or rock, this interdiction is still absolute.[890] The result is that they are veritable places of refuge. Finally, we have seen that the individual soul is only another aspect of the ancestral spirit, according to Strehlow, this serves after a fashion, as a second self.[891] Likewise, following an expression of Mrs. Parker, the individual totem of the Euahlayi, called Yunbeai, is the _alter ego_ of the individual: "The soul of a man is in his Yunbeai and the soul of his Yunbeai is in him."[892] So at bottom, it is one soul in two bodies. The kinship of these two notions is so close that they are sometimes expressed by one and the same word. This is the case in Melanesia and in Polynesia: _atai_ in the island Mota, _tamaniu_ in the island Aurora, and _talegia_ in Motlaw all designate both the soul of the individual and his personal totem.[893] It is the same with _aitu_ in Samoa.[894] This is because the individual totem is merely the outward and visible form of the ego or the personality, of which the soul is the inward and invisible form.[895] Thus the individual totem has all the essential characteristics of the protecting ancestor and fills the same rôle: this is because it has the same origin and proceeds from the same idea.