\l, so. 257 



represented as carrying with them one or more sacred 

 stones or / Inn mga, each one of which was associated with 



the Spirit part of sonic indi\idual. At the RpoU where 



the ancestors originated and stayed, or at the camping- 

 places where they stopped daring their wanderings, local 

 i centers arose; for at such spots a number of the 



ancestors went into the ground with th<i: inga. 



Their bodies died, 1 . e or a rock arose to mark the 



spot But another >pirit issues from the sacred tree or 

 rock and watches over the ancestral spirit. Ainon^ the 



'-h it is 1 that the ancestors leave behind 



-pint children who emanate fnun their liodies during the 



nuance of sacred ceremonies. These spirit chi 

 are reborn by entering the bodies of women who pass 

 near the spots haunted by such spirits. Male chi 

 l\\e!l in : trees, or mistle-branches ; female chi 1 



in roek s. 4a 



The contrast of totemic systems in these different 

 ritories, Australia and P.ritMi < <>luml>ia, reveals the fact 

 h people has its own characteristic institution. 

 Indeed, ; ort to show that t -n is invariably 



associated with the ti\ features mentioned is doomed to 

 failure. We are bound to recognize that primitive peo- 

 ples have their own individuality, as persons and collec- 

 tively. It is not possible to lump all savage peoples to- 



r and make dogmatic generalizations about t 

 Primitive men have their own distinctive marks of 

 torn and culture, just as modern men have, and sociologic- 

 ally we can distinguish many different types of social 

 stru -lure just as physically we find different racial varie- 

 ties. 

 The ceremonial activities of primitive peoples are a 



Goldenweiwr, op. ri!., p. 31. 



