[318] Nat. Tr., pp. 130-132; Strehlow, II, p. 78. A woman who has seen a churinga or a man who has shown one to her are both put to death.
[319] Strehlow calls this place, defined in exactly the same terms as by Spencer and Gillen, arknanaua instead of ertnatulunga (Strehlow, II, p. 78).
[320] Nor. Tr., p. 270; Nat. Tr., p. 140.
[321] Nat. Tr., p. 135.
[322] Strehlow, II, p. 78. However, Strehlow says that if a murderer takes refuge near an ertnatulunga, he is unpityingly pursued there and put to death. We find some difficulty in conciliating this fact with the privilege enjoyed by animals, and ask ourselves if the rigour with which a criminal is treated is not something recent and should not be attributed to a weakening of the taboo which originally protected the ertnatulunga.
[323] Nat. Tr., p. 248.
[324] Ibid., pp. 545 f. Strehlow, II, p. 79. For example, the dust detached by rubbing a churinga with a stone, when dissolved in water, forms a potion which restores health to sick persons.
[325] Nat. Tr., pp. 545 f. Strehlow (II, p. 79) contests this fact.
[326] For example, the churinga of the yam totem, if placed in the soil, make the yams grow (Nor. Tr., p. 275). It has the same power over animals (Strehlow, II, pp. 76, 78; III, pp. 3, 7).
[327] Nat. Tr., p. 135; Strehlow, II, p. 79.