[328] Nor. Tr., p. 278.
[329] Ibid., p. 180.
[330] Nor. Tr., pp. 272 f.
[331] Nat. Tr., p. 135.
[332] One group borrows the churinga of another with the idea that these latter will communicate some of the virtues which are in them and that their presence will quicken the vitality of the individuals and of the group (Nat. Tr., pp. 158 ff.).
[333] Ibid., p. 136.
[334] Each individual is united by a particular bond to a special churinga which assures him his life, and also to those which he has received as a heritage from his parents.
[335] Nat. Tr., p. 154; Nor. Tr., p. 193. The churinga are so thoroughly collective that they take the place of the "message-sticks" with which the messengers of other tribes are provided, when they are sent to summon foreign groups to a ceremony (Nat. Tr., pp. 141 f.).
[336] Ibid., p. 326. It should be remarked that the bull-roarers are used in the same way (Mathews, Aboriginal Tribes of N.S. Wales and Victoria, in Jour. of Roy. Soc. of N.S. Wales, XXXVIII, pp. 307 f.).
[337] Nat. Tr., pp. 161, 259 ff.