[615] Compare Mr. Thomas' article in Man (1904), p. 99, § 68, where he quotes Teichelman and Schürmann. The widespread belief that white men are dead people returned to life is a proof of the existence of beliefs in reincarnation.
[616] Including the tribes recently investigated by Prof. B. Spencer.
[617] Compare above, [pp. 176] sqq., for discussion of this term.
[618] See Spencer and Gillen, Nor. Tr., pp. 169 sqq.
[619] Nor. Tr., p. 174. The same is related in the recent note of Prof. B. Spencer (Athenæum, Nov. 4, 1911, p. 562). We read there: "The spirit-children know into what woman they must enter."
[620] Nor. Tr., pp. 119, 172. Compare N. W. Thomas, loc. cit. Map No. 1, facing p. 40.
[621] Compare above, [p. 216].
[622] J. Morgan, Life and Adventures of William Buckley (Hobart, 1852). The value of this book and especially of the ethnographic information contained in it, has been disputed by Bonwick. See J. Bonwick, William Buckley, the Wild White Man (Melbourne, 1856), p. 7. I have not used Morgan's book as a source. The life-story of Morgan told therein is admittedly authentic.
[623] Stokes, quoted by M. Lévy-Bruhl, loc. cit., p. 400.
[624] Another instance where a white woman was received by a man as his daughter and accepted into the tribe and into all her rights and relationships, is told by Macgillivray, loc. cit., i., p. 303. She was shipwrecked, came into the power of the natives, and, of course, lived in a very miserable condition. Her only comfort was derived from the man who imagined that she was his reborn daughter. Henderson says that among the blacks of New South Wales the belief in white men being dead relatives who had returned was quite general. Such white men were accepted into the tribe and cordially treated. Loc. cit., p. 161.