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 totemism in Australia. It has been shown (1) that the natives think themselves actually akin to animals, plants, the sun, and the wind, and things in general; (2) that those ideas influence their conduct, and even regulate their social arrangements, because (3) men and women of the kinship of the same animal or plant may not intermarry, while men are obliged to defend, and in case of murder to avenge, persons of the stock of the family or plant from which they themselves derive their family name. Thus, on the evidence of institutions, it is plain that the Australians are (or before the influence of the Europeans became prevalent were) in a state of mind which draws no hard and fast line between man and the things in the world. If, therefore, we find that in Australian myth men, gods, beasts, and things all shift shapes incessantly, and figure in a coroboree dance of confusion, there will be nothing to astonish us in the discovery. The myths of men in the Australian intellectual condition, of men who hold long conversations with the little "native bear," and ask him for oracles, will naturally and inevitably be grotesque and confused.

It is "a far cry" from Australia to the West Coast of Africa, and it is scarcely to be supposed that the Australians have borrowed ideas and institutions from Ashantee, or that the people of Ashantee have derived their conceptions of the universe from the Murri of Australia. We find, however, on the West African Coast, just as we do in Australia, that