[583] According to Hill Tout himself, "The gift or transmission (of a personal totem) can only be made or effected by certain persons, such as shamans, or those who possess great mystery power" (J.A.I., p. 146). Cf. Langloh Parker, op. cit., pp. 29-30.
[584] Cf. Hartland, Totemism and some recent Discoveries, in Folk-Lore, XI, pp. 59 ff.
[585] Except perhaps the Kurnai; but even in this tribe, there are sexual totems in addition to the personal ones.
[586] Among the Wotjobaluk, the Buandik, the Wiradjuri, the Yuin and the tribes around Maryborough (Queensland). See Howitt, Nat. Tr., pp. 114-147; Mathews, J. of the R. Soc. of N.S. Wales, XXXVIII, p. 291. Cf. Thomas, Further Notes on Mr. Hill Tout's Views on Totemism, in Man, 1904, p. 85.
[587] This is the case with the Euahlayi and the facts of personal totemism cited by Howitt, Australian Medicine Men, in J.A.I., XVI, pp. 34, 35, 49-50.
[588] Miss Fletcher, A Study of the Omaha Tribe, in Smithsonian Report for 1897, p. 586; Boas, The Kwakiutl, p. 322. Likewise, Vth Rep. of the Committee ... of the N.W. Tribes of the Dominion of Canada, B.A.A.S., p. 25; Hill Tout, J.A.I., XXXV, p. 148.
[589] The proper names of the gentes, says Boas in regard to the Tlinkit, are derived from their respective totems, each gens having its special names. The connection between the name and the (collective) totem is not very apparent sometimes, but it always exists (Vth Rep. of the Committee, etc., p. 25). The fact that individual forenames are the property of the clan, and characterize it as surely as the totem, is also found among the Iroquois (Morgan, Ancient Society, p. 78), the Wyandot (Powell, Wyandot Government, in Ist Rep., p. 59), the Shawnee, Sauk and Fox (Morgan, Ancient Society, pp. 72, 76-77) and the Omaha (Dorsey, Omaha Sociology, in IIIrd Rep., pp. 227 ff.). Now the relation between forenames and personal totems is already known (see above, p. 157).
[590] "For example," says Mathews, "if you ask a Wartwurt man what totem he is, he will first tell his personal totem, and will probably then enumerate those of his clan" (Jour. of the Roy. Soc. of N.S. Wales, XXXVIII, p. 291).
[591] The Beginnings of Religion and Totemism among the Australian Aborigines, in Fortnightly Review, July, 1905, pp. 162 ff., and Sept., p. 452. Cf. the same author, The Origin of Totemism, ibid., April, 1899, p. 648, and May, p. 835. These latter articles, being slightly older, differ from the former on one point, but the foundation of the theory is not essentially different. Both are reproduced in Totemism and Exogamy, I, pp. 89-172. In the same sense, see Spencer and Gillen, Some Remarks on Totemism as applied to Australian Tribes, in J.A.I., 1899, pp. 275-280, and the remarks of Frazer on the same subject, ibid., pp. 281-286.
[592] "Perhaps we may ... say that it is but one remove from the original pattern, the absolutely original form of totemism" (Fortnightly Review, Sept., 1905. p. 455).