196 THE WINNEBAGO TRIBE [eth. ann. 37 



the spirit, but there is no doubt that every vision is symbohzed by 

 a special gift from the "spirit." The guardian spirit unit may 

 thus be said to consist of a special religious attitude plus a symbol. 



The attitude toward the clan animal differs from that toward the 

 guardian spirit in this characteristic respect, that more emphasis is 

 laid upon identification with the animal itself than with the "spirit." 

 As far as could be determined, the clan animal is the thunderbird 

 with his characteristics of lightning and thmider, of the bear who 

 likes honey and raisins, etc. The animal is engraved as clan sjTnbol 

 and used as a property mark, and he is brought into intimate con- 

 tact with the group by the postulation of descent. Naturally, 

 descent is not from the "spirit" animal but from the living animal 

 species. Nevertheless the clan animal has, at the same time, re- 

 tained its place as a guardian spirit, and in a most suggestive way, 

 for the blessing of a clan animal is more easily obtained by a member 

 of the clan than by an outsider. The clan animal is, in short, a clan 

 protector. 



In this change of attitude two considerations seem pertinent: 

 first, the possibility of the "spirit" of the guardian spirit being a 

 product of the esoteric elaboration connected with religious societies, 

 and that its apparent absence in the clan animal represents an 

 exoteric conception ; secondly, under the influence of the social func- 

 tions of the clan, an originally strong religious conception of the clan 

 animal gave place to an identification with the animal species itself. 

 It might be objected that there is no inherent correlation between 

 social organization and animal species as contrasted with spirit 

 animals. It seems certain, however, that descent could only be 

 reckoned from the animal, and as long as descent is postulated it 

 must be from the animal. With regard to the historical priority of 

 the "spirit" conception, little can be definitely said except that the 

 systematization it has undergone suggests the influence of esoteric 

 societies, and that the visions obtained during fasting appear to 

 speak of the guardian " spirit " as an animal. On general psychologi- 

 cal considerations we are inclined to believe in the contrast of the 

 material and spiritual conception of the animal as a real fact, although 

 it would be hazardous to say whether one or the other lies at the basis 

 of the attitude of the individual toward his clan animal. 



RELATIONSHIP TO CLAN ANIMALS 



The question of descent from the animal brings us to the con- 

 sideration of the whole intricate relationship of the individual to the 

 clan animal, a subject that has played so prominent a part in dis- 

 cussions of totemism. There are two distinct sources for the de- 

 termination of this relationship — data obtained in reply to direct 

 questioning, and that contained in some miscellaneous myths and in 



