[503] "The spirit of a man," says Mrs. Parker (ibid.), "is in his Yuanbeai (his individual totem), and his Yuanbeai is in him."
[504] Langloh Parker, Euahlayi, p. 20. It is the same among certain Salish (Hill Tout, Ethn. Rep. on the Stseelis and Skaulits Tribes, J.A.I., XXXIV, p. 324). The fact is quite general among the Indians of Central America (Brinton, Nagualism, a Study in Native American Folklore and History, in Proceed. of the Am. Philos. Soc., XXXIII, p. 32).
[505] Parker, ibid.; Howitt, Nat. Tr., p. 147; Dorsey, Siouan Cults, XIth Rep., p. 443. Frazer has made a collection of the American cases and established the generality of the interdiction (Totemism and Exogamy, III, p. 450). It is true that in America, as we have seen, the individual must kill the animal whose skin serves to make what ethnologists call his medicine-sack. But this usage has been observed in five tribes only; it is probably a late and altered form of the institution.
[506] Howitt, Nat. Tr., pp. 135, 147, 387; Australian Medicine Men, J.A.I., XVI, p. 34; Teit, The Shuswap, p. 607.
[507] Meyer, Manners and Customs of the Aborigines of the Encounter Bay Tribe, in Woods, p. 197.
[508] Boas, VIth Rep. on the North-West Tribes of Canada, p. 93; Teit, The Thompson Indians, p. 336; Boas, Kwakiutl, p. 394.
[509] Facts will be found in Hill Tout, Rep. of the Ethnol. of the Statlumh, J.A.I., XXXV, pp. 144, 145. Cf. Langloh Parker, op. cit., p. 29.
[510] According to information given by Howitt in a personal letter to Frazer (Totemism and Exogamy, I, p. 495, and n. 2).
[511] Hill Tout, Ethnol. Rep. on the Stseelis and Skaulits Tribes, J.A.I., XXXIV, p. 324.
[512] Howitt, Australian Medicine Men, J.A.I., XVI, p. 34; Lafitau, Mœurs des Sauvages Amériquains, I, p. 370; Charlevoix, Histoire de la Nouvelle France, VI, p. 68. It is the same with the atai and tamaniu in Mota (Codrington, The Melanesians, pp. 250 f.).