+32+. Theories of a special origination of the soul belong only to the more advanced cults. In early stages of culture the soul is taken as a natural part of the human constitution, and though it is regarded as in a sort an independent entity, the analysis of the man is not carried so far as to raise the question of separate beginnings of the two constituents of the personality, except as this is partially involved in the hypothesis of reincarnation. The child is born into the world equipped with all the capacities of man, and further investigation as to how these capacities originally came is not made. +33+. It was, however, thought necessary to account for the appearance of man (a clan or tribe) on earth, and his creation was generally ascribed to a supernatural being. Every tribe has its history of man's creation--the variety in the anthropogonic myths is endless, the diversities depending on the differences of general culture and of surroundings; but the essential point is the same in all; some god or other supernatural Power fashioned human creatures of different sex, whether with well-considered aim or by caprice is not said. +34+. The first pair is thus accounted for in a simple and generally satisfactory manner. But the fact of the perpetuation of the tribe or the race appears to have offered serious difficulties to the savage mind. Some tribes are reported to be ignorant of the natural cause of birth. Some Melanesian women believe that the origin or beginning of a child is a plant (coconut or other), and that the child will be the _nunu_ (something like an echo) of that thing or of a dead person (this is not the transition of a soul--the child takes the place of the dead person). In Mota there is a similar belief.[53] The Central Australians, it is said, think that the birth of a child is due to the entrance of a spirit into the body of a woman[54]--every child is thus the reincarnation of some ancient person (an "ancestor"), and the particular person is identified by the sacred object (stone or tree, or other object) near which the woman is when she first becomes aware of the child within her; every such object (and there are many of them near any village) represents some spirit whose name is known to the old men of the tribe, and this name is given the child.[55]