The relationship of Clansman to Totem may be conceived of as one of friendliness, protection, consanguinity, or even identity; and this last I take to be the case in the age when Totemism is most alive and powerful. But in what sense can a man be the same as an emu? He may be of the same name; but by itself that would be nothing. It is not the name, but the identity which the name has come to signify that must be considered. Some light may be shed upon the problem by the saying of a native to Spencer and Gillen, pointing to a photograph of himself: “That one is just the same as me; so is a kangaroo.” The photograph might be “the same” as himself in the sense of resemblance; but in that sense the kangaroo is not the same. Some, indeed, who have speculated on the savage mind suppose that it is not only incapable of reasoning, but even of perceiving the facts before it, when under the influence of some strong belief; and I admit that this is sometimes true. But all a savage’s actions in relation to his Totem show that he is aware of the difference: not least his efforts on certain occasions to help his imagination to establish identity by disguising himself and by imitating the actions of this strange other self, and by eating a little of it to insure physical identity at least to that extent. He also seeks to multiply it that others may eat their ration, and for any theory of his identity with the Totem, this must be a puzzle. But a photograph may be the same as oneself in another sense than mere superficial resemblance: it may, like a shadow or reflection, be (or contain) a man’s soul, or part of it. And similarly a kangaroo or other Totem may be conceived to be the same as a man, that is, as having the same soul. Perhaps this is as near as we can get to the Australian’s meaning in the above-quoted confession of faith. It is reconcilable with the ceremonial eating of some part of the Totem; for that will convey spiritual as well as physical properties: and to reconcile it with the multiplication of the Totem that others may eat, I point to the biological necessity that each clan’s Totem should be food for the other tribesmen. Where all edible animals and plants are Totems, how else can they subsist? But we have several times seen that biological necessity will place limits to a belief, and that excuses can be found for necessary actions which are in conflict with a belief. That the clansmen give their own Totem to the tribe (since they cannot defend it) is an ingenious compromise.