theory of evolution is remarkably coherent and ingenious. The theory of
evolution implies as much reflection as that of creation! Their magic
for the behoof of edible objects is attributed to the suddenness of
their first rains,[IBID. p. 465.] and the consequent outburst of life,

which the natives attribute to their own magical success. But
rainmaking magic, as Mrs. Langloh Parker shows, is practised with
sometimes amazing success among the Euahlayi, who work no magic at all
for their totems. Their magic, if it brings rain, benefits their totems
at large, but for each totem in particular, no Euahlayi totem kin does
magic.

Again, agricultural magic has been, and indeed is, practised in Europe,
in conditions of climate unlike those of the Arunta; and totemic magic
is freely practised in North America, in climatic conditions dissimilar
from those of Central Australia.

For all these reasons I must confess that I do not follow the logic of
the philosophy which makes social advance the cause of the belief in
the All Father, and coastal rains the cause of social advance. The
Arunta have the social advance, the eight classes, the relatively high
organisation; but they have neither the climatic conditions supposed to
produce the advance, nor the religion which the advance is supposed to
produce. The northern coastal tribes, again, have the desired climatic
conditions, and the social advance, but they have not the germs of
religion found in many far inland southern tribes, like the Euahlayi,
whose social progress is extremely moderate. We thus find, from the
northern coast to the centre, one supposed result of coastal
conditions, namely, social progress, but not the other supposed result
of coastal conditions, namely, the All Father belief. I do not say that