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Munro by an unguarded expression in a letter to the Society of Scottish Antiquaries, saying that, if the disputed objects were genuine, they implied the survival, on Clyde, "of a singularly archaic set of ritual and magical ideas," namely those peculiar to the Arunta and Kaitish tribes of Central Australia. But that was a slip of the pen, merely.

The term churinga, "sacred," is used by the Arunta to denote not only the stone churinga nanja, a local peculiarity of the Arunta and Kaitish, but also the decorated and widely diffused elongated wooden slats called "Bull Roarers" by the English. These are swung at the end of a string, and produce a whirring roar, supposed to be the voice of a supernormal being, all over Australia and elsewhere.

My next business is, if I can, to establish, what Dr. Munro denies, a parallelism between these disputed Clyde stones, and the larger or smaller inscribed stones of the Arunta and Kaitish, in Australia, and other small stones, decorated or plain, found in many ancient European sites. Their meaning we know not, but probably they were either reckoned ornamental, or magical, or both.

Similarly a Central Australian headman of the Kaitish tribe strictly abstains from marital relations with his wife all the time that he is performing magical ceremonies to make the grass grow; for he believes that a breach of this rule would prevent the grass seed from sprouting properly.

But if we remember that prayers, when their meaning is forgotten, pass by vain repetitions into mere charms, we may also reasonably suppose that these Australian charms are degraded prayers; and we shall be confirmed in this supposition to some extent by the fact that in the Kaitish tribes the words sung "have no meaning known to the natives of the present day."

In North and South America the bull roarer, on the other hand, is used, not to avert, but magically to produce thunder and lightning. Among the Kaitish thunder is caused by the churinga of their "sky dweller," Atnatu. Wherever the toy is used for a superstitious purpose, it is, so far, churinga, and, so far, modern Aberdeenshire had the same churinga irula as the Arunta.

Spencer and Gillen, a work, now justly celebrated, which was published early in 1899. I was much interested on finding, in this book, that certain tribes of Central Australia, the Arunta "nation" and the Kaitish, paint on sacred and other rocks the very same sorts of archaic designs as Mr. These designs are familiar in many other parts of Scotland and of the world.