[842] Swanton, Contributions to the Ethnology of the Haida, pp. 117 ff.
[843] Boas, Sixth Rep. of the Comm. on the N.W. Tribes of Canada, p. 59.
[844] Lafitau, Mœurs des sauvages Amériquains, II, p. 434; Petitot, Monographie des Dénè-Dindjié, p. 59.
[845] See above, pp. 134 ff.
[846] See above, p. 137.
[847] Howitt, Nat. Tr., p. 147; cf. ibid., p. 769.
[848] Strehlow (I, p. 15, n. 2) and Schulze (loc. cit., p. 246) speak of the soul, as Howitt here speaks of the totem, as leaving the body to go to eat another soul. Likewise, as we have seen above, the altjira or maternal totem shows itself in dreams, just as a soul or spirit does.
[849] Fison and Howitt, Kurnai and Kamilaroi, p. 280.
[850] Globus, Vol. CXI, p. 289. In spite of the objections of Leonhardi, Strehlow maintains his affirmations on this point (see Strehlow, III, p. xi). Leonhardi finds a contradiction between this assertion and the theory according to which the ratapa emanate from trees, rocks or churinga. But the totemic animal incarnates the totem just as much as the nanja-tree or rock does, so they may fulfil the same function. The two things are mythological equivalents.
[851] Notes on the West Coastal Tribes of the Northern Territory of S. Australia, in Trans. of the Roy. Soc. of S. Aust., XXXI (1907), p. 4. Cf. Man, 1909, No. 86.