If we wish to express the matter comprehensively, and at the same time to avoid language suggestive of a more advanced mysticism, we may perhaps describe the totem as, from this point of view, the totemite's "luck." There is considerable variation, however, to be found in the practices and beliefs of a more or less religious kind that are associated with this form of totemism; though almost always there are some.

Sometimes the totem is thought of as an ancestor, or as the common fund of life out of which the totemites are born and into which they go back when they die.

Sometimes the totem is held to be a very present help in time of trouble, as when a kangaroo, by hopping along in a special way, warns the kangaroo-man of impending danger.

Sometimes, on the other hand, the kangaroo-man thinks of himself mainly as the helper of the kangaroo, holding ceremonies in order that the kangaroos may wax fat and multiply.

Again, almost invariably the totemite shows some respect towards his totem, refraining, for instance, from slaying and eating the totem-animal, unless it be in some specially solemn and sacramental way.
The upshot of these considerations is that if the totem is, on the face of it, a name, the savage answers the question, "What's in a name ?" by finding in the name that makes him one with his brethren a wealth of mystic meaning, such as deepens for him the feeling of social solidarity to an extent that it takes a great effort on our part to appreciate.
Having separately examined the three principles of exogamy, lineage and totemism, we must now try to see how they work together.
Generalization in regard to these matters is extremely risky, not to say rash; nevertheless, the following broad statements may serve the reader as working hypotheses, that he can go on to test for himself by looking into the facts.