580 ■ PROCEEDINGS OF SECTION E. 



The only tiling I am missing is a clear definition of the word " totem " 

 as applied to Australian conditions. The scope of the use of this 

 system is very wide in the papers of Spencer, and it includes some 

 subjects which I never would accept as totemistic. Regarding the 

 " Welhmgua totem " ceremonies of the Warramunga tribe» Spencer and 

 Gillen (5) admit that *' there is no idea associated with them of secur- 

 ing the increase of the Wellungua, nor apparently have they any desire 

 to do so." The idea of the giant snake inhabitating " sacred " water- 

 holes is a general one, extending from the west to east of Australia, but 

 without being connected with a totem. In the Broome district the 

 snake is called Wallanga, reminding us of Wellungua, the same name 

 -occurring in the Molonga corroboree described by W. E. Roth. (6) 



The same idea is found in North Queensland. The volcanic lake 

 Eacham in the Rellenden Kerr Range is believed to be inhabitated 

 by a dangerous giant snake ; the rainbow was the reflection of its brilliant 

 skin. The latter suggestion is also found near Broome. In one of my 

 excursions in the Wyndham district I came across a " sacred " lagoon 

 supposed to be inhabitated by the dangerous snake " Noujuwarra." (7) 



The common belief of a powerful snake over the whole of Australia 

 is important, regarding the origin of a similar belief in ancient religions 

 of Asiatic nations. (8) 



It was very difficult to get absolutely accurate information from 

 the Niol Niol regarding their belief in the reincarnation of the soul. 

 But, clearly enough, they accept the existence of the soul before birth. 

 The name given to soul in this stage is " Rai." The " Rai " are 

 supposed to be sitting in trees, like birds, and to enter the body of a 

 woman independently of sexual intercourse. They also accept the 

 existence of the soul after death, as spirits called " Njer," which may 

 be useful to the living relations, but may also sometimes tease them. 

 I never could find out if the " Njer " are transformed into " Rai.' 

 The belief in the three entities of the soul is very remarkable in connec- 

 tion with its similarity to the ideas of African religion, and of savage 

 and of cultivated nations. (9) 



No sign is to be found of the present or past existence of message- 

 sticks in the Broome district. 



(5) Spencer and Gillen. — " The Northern Tribes of Central Australia," London, 

 1904, p. 227. I was very pleased to learn from IVIr. Gillen that he is inclined to 

 introduce the term " Kobong," used by Grey, for south-west Australia in the 

 place of " totem." 



(6) W. E. Roth. — " Ethnological Studies amongst the North-West Coast 

 Queensland Aboriginals," 1897. 



(7) Cf. Herbert Basedow, Trans. R.S. of S.A., vol. 28, p. 36.— In the Musgrave 

 Range. — " The waterhole Wiirmikattidinji is inhabited by a huge snake, which, 

 however, no native remembers having ever seen." 



(8)W. G. Streeton.— Roy. Soc. South Austr., 1893.— " Customs, Rites, and 

 Superstitions of the Aboriginals of the Gulf of Carpentaria." Describes from 

 McArthur River, Borroloola, that the eclipse of sun and moon is believed to be 

 caused by a " big-fellow snake." The excellent paper of Mr. Stretton seems to be 

 not valued enough ; it is not mentioned by Spencer and Gillen. 



(9) See S Laing. — "Human Origins," London, 1897, p. 119. 



