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xviii Mr. Frazer detects only two traces of religion in the centre, omitting the Kaitish Atnatu, but I am unable to see how the religious aspect of Atnatu, non-moral as it is, can be overlooked. He is the father of part of the tribe, and all are bound to, observe his ceremonial rules. He accounts for the beginning of the beginning; he is the cause of the Alcheringa; men owe duties to him. We do not know whether he was once as potent in their hearts, and as moral as Byamee, but has dégringolé under Arunta philosophic influences; or whether Byamee is a more highly evolved form of Atnatu. But it is quite certain that the Kaitish, in a region as far almost from the north sea as that of the Arunta, and further from southern coastal influences than the Arunta, have a modified belief in the All Father. How are we to account for this on the philosophic hypothesis of Oceanus as the father of all the gods; of coastal influences producing a richer life, and causing both social and religious progress?

Another difficulty is that while the Arunta, with no religion, and the Kaitish, with the Atnatu belief, are socially advanced in organisation (whether we reckon male descent of the totem 'a great step in progress,' or an accident), they are yet supposed by Mr. Frazer to be, in one respect, the least advanced, the most primitive, of known human beings. The reason is this: the Arunta do not recognise the processes of sexual union as the cause of the production of children. Sexual acts, they say, merely prepare women for the reception of original ancestral spirits, which enter into them, and are reincarnated and brought to the birth.

If the women cannot accept the spirits without being 'prepared' by sexual union, then sexual union plays a physical part in the generation of a spirit incarnated, a fact which all believers in the human soul are as ready as the Arunta to admit. If the Arunta recognise the