accrued. As regards this being in Africa, the reader may consult
the volumes of the New Series of the Journal of the Anthropological
Institute, which are full of African evidence, not, as yet,
discussed, to my knowledge, by any writer on the History of
Religion. As late as Man, for July, 1906, No. 66, Mr. Parkinson
published interesting Yoruba legends about Oleron, the maker and
father of men, and Oro, the Master of the Bull Roarer.

From Australia, we have Mr. Howitt's account of the All Father in
his Native Tribes of South-East Australia, with the account of the
All Father of the Central Australian tribe, the Kaitish, in North
Central Tribes of Australia, by Messrs. Spencer and Gillen (1904),
also The Euahlayi Tribe, by Mrs. Langley Parker (1906). These
masterly books are indispensable to all students of the subject,
while, in Messrs. Spencer and Gillen's work cited, and in their
earlier Native Tribes of Central Australia, we are introduced to
savages who offer an elaborate animistic theory, and are said to
show no traces of the All Father belief.

The books of Messrs. Spencer and Gillen also present much evidence
as to a previously unknown form of totemism, in which the totem is
not hereditary, and does not regulate marriage. This prevails
among the Arunta "nation," and the Kaitish tribe. In the opinion
of Mr. Spencer (Report Australian Association for Advancement of
Science, 1904) and of Mr. J. G. Frazer (Fortnightly Review,
September, 1905), this is the earliest surviving form of totemism,
and Mr. Frazer suggests an animistic origin for the institution. I
have criticised these views in The Secret of the Totem (1905), and
proposed a different solution of the problem. (See also "Primitive
and Advanced Totemism" in Journal of the Anthropological Institute,