SOCIAL ORGANIZATION OF WINNEBAGO INDIANS. 
23 
meaning of “blue-back,” it has been interpreted as “first,” 
from tconi. In the same way degoni has been interpreted as 
re “to go” and honi , “to hunt” ; and hotcaygera has been subjected 
to a multitude of interpretations. This folk-etymology not 
only overrides the grammatical peculiarities of Winnebago, 
but even makes faulty compounds conform to the Winnebago 
principles of grammar. Inquiry into the origin of the clan 
names will, for these various reasons, have to be regarded as one 
of the most unprofitable of investigations. 
Attitude Toward Clan Animals . 
We mentioned before that when the animal names became 
associated with the social groups, they were accompanied 
by the specific associations clustering around these animals. 
These associations were probably of the same type, if not indeed 
identical with those grouped around the animals as guardian 
spirits. The clan animals are among the principal guardian 
spirits to-day, and we must expect to find an explanation of the 
attitude toward them as clan animals in the attitude the Winne- 
bago exhibit toward the guardian spirit. To a certain extent 
it would be quite correct to say that the guardian spirit became 
the clan animal. This does not, however, mean, in the slightest 
degree, that the guardian spirit of the individual became the 
clan animal, but merely that the concept of the guardian spirit 
became associated with a local group. 
The guardian spirit is at the present time conceived as an 
immaterial being in control of an animal species. The attitude 
toward this spirit is a purely religious one, and exhibits a marked 
absence of taboo of any kind. It is an open question whether 
a vision must be attested by obtaining some part of the animal 
“embodiment” of the spirit, but there is no doubt that every 
vision is symbolized by a special gift from the “spirit.” The 
guardian spirit complex may thus be said to consist of a special 
religious attitude plus symbol. 
The attitude toward the clan animal is characteristically 
different in this respect, that more emphasis is laid upon identi- 
fication with the animal itself, as contrasted with the “spirit.” 
