This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1920 edition. Excerpt: ...'You came hither from the animals, and you are going back thither. Do not face this way again. When you go, continue walking.' "2 We have seen how among the Aruntas the local association differed from the association in blood, and the whole system rests on the supposed connection between the locality and its inhabitants. Each man is the reincarnation of an ancestor whose identity is sought by local signs and magi-natloncal rites. These are regarded as the regular and actual concrete facts of relationship. According to R. H. Matthews, "In the Chau-an as well as in all the other tribes reported by me, in the Northern Territory, succession of the totems does not depend upon either the father or the mother, but is regulated by locality, and I shall now en 1 Cf. Rivers, Kinship and Social Organisation, p. 79; and Him Tout, Britith North America, I, pp. 168-9. 2 Frazer, Totemism, I, p. 35. deavour to describe how this is carried out. The folk-lore of these pcople is full of fabulous tales respecting the progenitors of every totem. Some of them were like the men and women of our own time, whilst others were mythologic creatures of aboriginal fairyland. In these olden days, as at present, the totemic ancestors consisted of families or groups of families, who had their recognized huntinggrounds in some part of the tribal territory. They were born in the specific locality, and occupied it by virtue of their birth-right. Some of them would be, let us say, cockatoos, others dogs, others kangaroos, others snakes and so forth. The members of these family groups were subdivided into the same eight sections which we find among the people now.... "In all aboriginal tribes there is a deeply seated belief in the reincarnation of their...