It is reported that amongst the Euahlayi tribe occur personal Totems (or guardians, rare in Australia) called Yunbeai, possessed chiefly by wizards. A man may eat his hereditary Totem, but not his Yunbeai; which in this privilege seems to have supplanted the Totem. His spirit is in the Yunbeai, and its spirit is in him.[532] They have, then, the same soul; and, although this belief is not strictly Totemism, it is probably derived from it. A clansman of the Yuin tribe (West Australia) had as his Totem the Black Duck, which warned him against enemies; and he related that once, whilst he slept, a Lace-Lizard man sent his Totem, which went down his throat and almost ate his Black Duck residing in his breast; so that he nearly died.[533] Were not his Black Duck and his soul the same? This hypothesis agrees very well with a belief that one’s body and soul descend from the same ancestor as the Totem’s; and that at death one goes to, or becomes, the Totem; and excuses the fiction that the quickening of a pregnant woman may be caused by the entry into her of the spirit of some totem-plant or animal. On the Gold Coast and elsewhere in West Africa, a man has more than one soul, it may be as many as four; and one of them dwells with some animal in the bush: thence called his “bush-soul.” Sir James Frazer’s first hypothesis concerning Totemism was that it may have been derived from the notion of an external soul which may be deposited in anything (as thus in an animal in the bush) for safety. He now thinks the connexion of the “bush-soul” with Totemism uncertain.[534] If there has been any connexion, may it not be that the “bush-soul” is derived from Totemism, and that every Totem is a sort of “bush-soul”—that is, it has a soul which is the same (at least, of the same kind) as the clansman’s? § 7. TOTEMISM AND MAGIC The identity of a man with his name, as usually assumed by savages, whether his personal or his totemic name, is not itself a magical belief, but an inevitable result of mental association at a low level of intelligence: perhaps earlier than any notions that can properly be called magical. The name of a man, always thought of along with his other properties, seems to be as much one of them as a scar on his neck or any peculiar trait of visage or length of limb. This must be as old as naming. But such a complication of the name with other marks having been formed, it becomes the ground of magic beliefs and practices. To mention the name of a man or spirit insures his presence and participation in any rite, either acting or suffering; or where writing is known, his name on a piece of paper is as good as his nail-parings. The use of the name is not a mere animistic summons (which might be disobeyed), but an immediate instatement of the given individual. Such magic may enter into totemic observances.