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We must also remember that the neighbours of the Arunta, northwards, who share certain peculiar Arunta ideas, possess, beyond all doubt, either the earliest germs of belief in the All Father, or that belief in a decadent condition of survival. This is quite certain; for, whereas the Arunta laugh at all inquiries as to what went before the 'Alcheringa,' or mythic age of evolution, the Kaitish, according to Messrs. Spencer and Gillen, aver that an anthropomorphic being, who dwells above the sky, and is named Atnatu, first created himself, and then 'made the Alcheringa,'—the mythic age of primal evolution. Of mankind, some, in Kaitish opinion, were evolved; of others Atnatu is the father. He expelled men to earth from his heaven for neglect of his ceremonies, but he provided them with weapons and all that they possess. He is not TROS FERRO SUR LA MORALE: he has made no MORAL laws, but his ritual laws, as to circumcision and the whirling of the bull-roarer, must be observed as strictly as the ritual laws of Byamee of the Euahlayi. In this sense of obedience due to a heavenly father who begat men, or some of them, punished them, and started them on their terrene career, laying down ceremonial rules, we have certainly 'the germs of religion' in a central tribe cognate to the Arunta.
Mr. Frazer detects only two traces of religion in the centre, omitting the Kaitish Atnatu, ['The Beginnings of Religion and Totemism among the Australian Aborigines,' FORTNIGHTLY REVIEW, September 1905, p. 452, Note 1.] 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 DOGRINGOLO 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 prior necessity of 'preparation,' then they are not so ignorant as they are thought to be; and their view is produced, not so much by stark ignorance, as by their philosophy of the eternal reincarnation of primal human spirits. The Arunta philosophers, in fact, seem to concentrate their speculation on a point which puzzled Mr. Shandy. How does the animating principle, or soul, regarded as immaterial, clothe itself in flesh? Material acts cannot effect the incarnation of a spirit. Therefore, the spirit enters women from without, and is not the direct result of human action.
The south-eastern tribes, with female descent of the totem, and with no belief in the universal and constant reincarnation of ancestral spirits, take the 'schylean view, according to Mr. Howitt, that the male is the sole originating cause of children, while the female is only the recipient and 'nurse.' These tribes, socially less advanced than the Arunta, have not the Arunta nescience of the facts of procreation, a nescience which I regard as merely the consequence and corollary of the Arunta philosophy of reincarnation. Each Arunta child, by that philosophy, has been in being since the Alcheringa: his mother of the moment only reproduces him, after 'preparation.' He is not a new thing; he is as old as the development of organic forms. This is the Arunta belief, and I must reckon it as not more primitive than the peculiar philosophy of reincarnation of ancestral spirits. Certainly such an elaborate philosophy manifestly cannot be primitive. It is, however, the philosophy of the tribes from the Urabunna, on Lake Eyre (with female descent of the totem), to the most northerly tribes, with male descent.
But among none of these tribes has the philosophy that extraordinary effect on totemic institutions which, by a peculiar and isolated addition, it possesses among the septs of the Arunta nation, and in a limited way among the Kaitish.
Among all tribes except these the child inherits its totem: from the mother, among the Urabunna; from the father in the northern peoples. But, among the Arunta and Kaitish, the totem is not inherited from either parent. According to the belief of these tribes, in every district there is a place where the first human ancestors—in each case all of one totem, whichsoever that totem, in each case, might happen to be—died, 'went under the earth.' Rocks or trees arose to mark such spots. These places are haunted by the spirits of the dead ancestors; here they are all Grubs, there all Eagle Hawks, or all Iguanas, or all Emus, or all Cats. Or as in these sites the ancestors left each his own sacred stone, CHURINGA NANJA, with archaic patterns inscribed on it, patterns now fancifully interpreted as totemic inscriptions. Such stones are especially haunted by the ancestral souls, all desiring reincarnation.
When a woman becomes aware of the life of the child she bears, among the Arunta and Kaitish, she supposes that a local spirit of the local totem has entered her, and her child's totem is therefore the totem of that locality, whatever other totems she and her husbands may own. The stone amulet of the ancestral spirit, WHO IS THE CHILD, is sought; if it cannot be found at the spot, a wooden CHURINGA is made to represent it, and it is kept carefully in a sacred storehouse.