Thus the local form of totemism, which obtains among the Arunta and Kaitish tribes, is older than the hereditary form, which is the ordinary type of totemism in Australia and elsewhere, first, because it rests on far more archaic conceptions of society and of life; and, secondly, because both the hereditary kinds of totemism, the paternal and the maternal, can be derived from it, whereas it can hardly be derived from either of them.' This argument appears to take for granted that the conception of primal ancestral spirits, perpetually reincarnated, is primitive.

But, in fact, we seem to know it, among Australian tribes, only in these which have advanced to the possession of eight classes, and have made 'the great step in progress' (if it is a great step), of descent of the totem in the paternal line.

The Urabunna, with female descent of the totem, have, it is true, the belief in reincarnation.

But they intermarry with the Arunta, borrow their sacred stones, and practise the same advanced rites and ceremonies.

The idea may thus have been borrowed.