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Rh ancient usage, by which no totem ever occurred in both divisions. There is even an Arunta myth asserting that this was so, but it is, of course, of no historical value as evidence. Here it is proper to give Mr. Frazer's contrary theory in his own words:—

'This [Arunta] mode of determining the totem has all the appearance of extreme antiquity. For it ignores altogether the intercourse of the sexes as the cause of offspring, and further, it ignores the tie of blood on the maternal as well as the paternal side, substituting for it a purely local bond, since the members of a totem stock are merely those who gave the first sign of life in the womb at one or other of certain definite spots. This form of totemism, which may be called conceptional or local to distinguish it from hereditary totemism, may with great probability be regarded as the most primitive known to exist at the present day, since it seems to date from a time when blood relationship was not yet recognised, and when even the idea of paternity had not yet presented itself to the savage mind. Moreover, it is hardly possible that this peculiar form of local totemism, with its implied ignorance of such a thing as paternity at all, could be derived from hereditary totemism, whereas it is easy to understand how hereditary totemism, either in the paternal or in the maternal line, could be derived from it. Indeed, among the Umbaia and Gnanji tribes we can see at the present day how the change from local to hereditary totemism has been effected. These tribes, like the Arunta and Kaitish, believe that conception is caused by the entrance into a woman of a spirit who has lived in its disembodied state, along with other spirits of the same totem, at any one of a number of totem centres scattered over the country; but, unlike the Arunta and Kaitish, they almost always assign the father's totem to the child, even though the infant may have given the first sign of life at a place haunted by spirits of a different totem. For example, the wife of a snake man may first feel her womb quickened at a tree haunted by spirits of goshawk people; yet the child will not be a goshawk but a snake, like its father. The theory by which the Umbaia and Gnanji reconcile these apparently inconsistent beliefs is that a spirit of the husband's totem follows the wife and enters into her wherever an opportunity offers, whereas spirits of other totems would not think of doing so. In the example supposed, a snake spirit is thought to have followed up the wife of the snake man and