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 classes and hereditary magistracies so advanced, has developed no germs of religion at all. Arunta progress has thus been singularly unequal.

The germs of religion are spoken of as the results of social advance, but, while so prominent in social advance, the Arunta have no trace of religion. The tribes northward from them to the sea are also very advanced socially, but (with one known exception not alluded to by Mr. Frazer) have no 'All Father,' no germ of religion.

From this fact, if correctly reported, it is obvious that social progress is not the cause, nor the necessary concomitant, of advance in religious ideas.

Again, the influence of the sea, in causing a 'heavier rainfall, a more abundant vegetation, and a more plentiful supply of food,' with an easier and more reflective life than that of 'the arid wilderness of the interior,' cannot be, as is alleged, the cause of the germs of religion. If this were the case, the coastal tribes of the Gulf of Carpentaria and of the north generally would have developed the All Father belief. Yet, in spite of their coastal environment, and richer existence, and social advance, the northern coastal tribes are not credited with the belief in the All Father. Meanwhile tribes with no matrimonial classes, and with female descent of the totem-tribes dwelling from five to seven hundred miles away from the southern sea-do possess the All Father belief as far north as Central Queensland, no less than did the almost or quite extinct tribes of the south coast, who had made what is (or is not) 'the great step in progress' of paternal descent of the totem.

Again, arid and barren as is the central region tenanted by the Arunta, it seems to permit or encourage philosophic reflection, for their theory of evolution is remarkably coherent and ingenious. The theory of evolution implies as much reflection as that of creation! Their magic for the behoof of edible objects is attributed to the suddenness of their first rains, and the consequent outburst of life,