Totemism is an important custom in vogue among all the stocks of the continent, and it was probably a custom the world over when tribes were in a certain stage. The word totem is derived from the Ojibwa, and is said to have first been introduced into literature by one Long, an interpreter. Totems are of three kinds: clan totems, sex totems, and individual totems. The first are the most important.[346] Totemism is at the same time a religious and a social system. The totem is usually an animal, as a frog, bear, bat, etc. The Amerind believes that between these objects and himself there is a particular bond, and he has for them the most profound respect. From them he believes himself descended. Therefore he would not harm an animal that was his totem. The Bear clan would not kill a bear, the Red Maize clan would not eat red maize, and so on. Totemism existed among the Israelites, and the objection to eating pork is supposed by some to rest on the pig having been one of their totems. The Amerind also generally derived his name from some animal or object, and he represented this as his individual totem mark. In the totem poles of the North west coast, these various representations of totems were combined and set up before the door to indicate the relationships of the persons who lived there.[347] Cleanliness varies among the tribes, and is sometimes in proportion to the ease or difficulty with which water can be procured. The Mokis who live in an arid country and have to carry water long distances seldom waste it in bathing or washing, though I did once see an old Moki fill his mouth with water and blow it out in instalments over his hands. The Omahas, according to Dorsey, generally bathe twice every day in warm weather. They used to help women and children to alight from horses, and sometimes carried them over streams on their backs. Old men and women were never abandoned by them. Some men were not wanting in gallantry. Dorsey tells of a young woman who wished to halt at a spring. Her brother was with her. The ground was muddy and she would have soiled her clothes had she knelt to drink, but another man rode up at the moment, and, jumping from his horse, he pulled a lot of grass, placing it on the wet ground so that she could drink without soiling her dress. [Illustration: AMERINDIAN ART Fifth Ann. Rept., Pl. XV. A Navajo “Dry” Painting made with sand in the Mountain Chant Ceremony. See page 61. Fourth Ann. Rept., Pl. LII. Page of an Oglala Roster—“Big-Road” and band. See page 59. Third Ann. Report, Pl. IV. Copy of Plates 65 and 66, Vatican Codex B. Each figure is a tree with a person clasping the trunk. See page 72. See Twelfth Ann. Rept., Pl. XVII. Drawing restored from fragments of a thin copper plate, in repoussé work, from a mound of the Etowah group, Georgia. ] [Illustration: MOKI EARTHEN CANTEEN, ARIZONA.]