[882] Strehlow, I, pp. 2 ff.
[883] See above, p. 249.
[884] Nor. Tr., ch. vii.
[885] Spencer and Gillen, Nor. Tr., p. 277.
[886] Strehlow, I, p. 5.
[887] It is true that some nanja-trees and rocks are not situated around the ertnatulunga; they are scattered over different parts of the tribal territory. It is said that these are places where an isolated ancestor disappeared into the ground, lost a member, let some blood flow, or lost a churinga which was transformed into a tree or rock. But these totemic sites have only a secondary importance; Strehlow calls them kleinere Totemplätze (I, pp. 4-5). So it may be that they have taken this character only by analogy with the principal totemic centres. The trees and rocks which, for some reason or other, remind one of those found in the neighbourhood of an ertnatulunga, inspire analogous sentiments, so the myth which was formed in regard to the latter was extended to the former.
[888] Nat. Tr., p. 139.
[889] Parker, The Euahlayi, p. 21. The tree serving for this use is generally one of those figuring among the sub-totems of the individual. As a reason for this choice, they say that as it is of the same family as the individual, it should be better disposed to giving him aid (ibid., p. 29).
[890] Ibid., p. 36.
[891] Strehlow, II, p. 81.