+571+. Totemic clanship, however, differed from ordinary human clanship in that the nonhuman clan-brother was regarded as a specially powerful being, endowed with the superhuman qualities with which all animals and plants and certain other objects were credited. Regard for the totem was, thus, part of the regard paid to nonhuman objects in general, only emotionalized and intensified by the belief that the nonhuman group was in a peculiar way allied to the human group. There was not only unwillingness to injure the totem--there was fear that one would suffer by such an act. The totem, it was believed, was able in its turn to inflict injury; and this belief added an element of awe to the feeling with which it was regarded.
+572+. In another respect, also, the totem shared the powers of other nonhuman objects--it could aid its friends. The expectation of totemic aid is, however, vague in the earlier stages of organization, that is, in communities in which totemism proper is well-defined--it appears to amount to little more than a feeling that things will go well if respect is paid to the totem. In cases where there is more definite aid there is always the question whether the aid is afforded by the totem in its specific character of clan-brother or merely in its character of nonhuman powerful thing. Omens, for example, are given by all natural objects; when an object of this sort happens to be a totem, it is not clear that its capacity of omen-giving belongs to it simply as totem.
+573+. There is similar uncertainty in the case of the Queensland practice, when a man, on lying down at any time or rising in the morning, whispers the name of the animal after which he is called or the name of the animal belonging to his group-division, in the belief that it will give him success in his affairs;[923] here the animal is not a clan totem, and the evidence does not show that it has come from such a totem--it may be a sacred animal that has somehow been brought into special connection with the man or with his group. Personal guardians that confer magical powers on a man do not here come into consideration.
+574+. The relation between totemism and the practice of magic appears to be essentially one of coexistence in a community. The two belong to the same stage of culture and the same order of ideas; but the fact that each is found without the other shows that neither is dependent on the other. Naturally they are sometimes combined, as sometimes happens in North America and particularly in Central Australia (where every totemic clan is charged with certain magical ceremonies); yet this close alliance is rare. Magical practice rests on a conception of man's relation to nature that is distinct from the conception of kinship between a human clan and a nonhuman species or individual object.