[812] Strehlow, II, p. 76.
[813] Ibid., p. 81. This is the word for word translation of the terms employed, as Strehlow gives them: Dies du Körper bist; dies du der nämliche. In the myth, a civilizing hero, Mangarkunjerkunja, says as he presents to each man the churinga of his ancestor: "You are born of this churinga" (ibid., p. 76).
[814] Strehlow, II, p. 76.
[815] Strehlow, ibid.
[816] At bottom, the only real difference between Strehlow and Spencer and Gillen is the following one. For these latter, the soul of the individual, after death, returns to the nanja tree, where it is again confounded with the ancestor's soul (Nat. Tr., p. 513); for Strehlow, it goes to the isle of the dead, where it is finally annihilated. In neither myth does it survive individually. We are not going to seek the cause of this divergence. It is possible that there has been an error of observation on the part of Spencer and Gillen, who do not speak of the isle of the dead. It is also possible that the myth is not the same among the eastern Arunta, whom Spencer and Gillen observed particularly, as in the other parts of the tribe.
[817] Strehlow, II, p. 51.
[818] Ibid., II, p. 56.
[819] Ibid., I, pp. 3-4.
[820] Ibid., II, p. 61.
[821] See above, p. 183.