[220] Indian Tribes of the United States, IV, p. 86.
[221] This fortune of the word is the more regrettable since we do not even know exactly how it is written. Some write totam, others toodaim, or dodaim, or ododam (see Frazer, Totemism, p. 1). Nor is the meaning of the word determined exactly. According to the report of the first observer of the Ojibway, J. Long, the word totam designated the protecting genius, the individual totem, of which we shall speak below (Bk. II, ch. iv) and not the totem of the clan. But the accounts of other explorers say exactly the contrary (on this point, see Frazer, Totemism and Exogamy, III, pp. 49-52).
[222] The Wotjobaluk (p. 121) and the Buandik (p. 123).
[223] The same.
[224] The Wolgal (p. 102), the Wotjobaluk and the Buandik.
[225] The Muruburra (p. 117), the Wotjobaluk and the Buandik.
[226] The Buandik and the Kaiabara (p. 116). It is to be remarked that all the examples come from only five tribes.
[227] Thus, out of 204 kinds of totems, collected by Spencer and Gillen out of a large number of tribes, 188 are animals or plants. The inanimate objects are the boomerang, cold weather, darkness, fire, lightning, the moon, red ochre, resin, salt water, the evening star, a stone, the sun, water, the whirlwind, the wind and hail-stones (Nor. Tr., p. 773. Cf. Frazer, Totemism and Exogamy, I, pp. 253-254).
[228] Frazer (Totemism, pp. 10 and 13) cites a rather large number of cases and puts them in a special group which he calls split-totems, but these are taken from tribes where totemism is greatly altered, such as in Samoa or the tribes of Bengal.
[229] Howitt, Nat. Tr., p. 107.