In Australia members of each totem decipher the marks, purely conventional, as representative of the totem, and of adventures in the Alcheringa time. For example, a mark like two croquet hoops, or horseshoes, is 'an old woman gathering frogs.' The concentric circles are frogs; the dots round them are tracks of women; dull, often dirty, stories are told about the adventures of the Alcheringites commemorated by the patterns. At the sacred pattern-painted rocks, magic ceremonies, extremely puerile, are performed to ensure a supply of the edible totem which the pattern represents. Some event occurred there in the Alcheringa; the rite repeats what, in myth, was then done, and the stomachs of the men are rubbed with the churinga 'for luck.' Such are the uses of the churinga. Did they once exist wherever the similarly decorated fixed rocks exist? Did the makers of the decorations in Scotland decipher the churinga as the Central Australians do now? Were the dwellers by Clyde (much more advanced in culture than the Australians) totemists, looking on their small decorated stones as associated with the spirits of Alcheringa ancestors? Do women in Argyll slide down a cup-marked rock, in hope of offspring, because totemistic ghosts once hovered round it, eager to be reincarnated? The fact of the sliding is attested by a chief of Clan Diarmid. Nobody can answer! I have shown these decorated rocks and small stones to have a living significance, a vital legendary symbolism, in Central Australia. I cannot prove that they had the same significance in County Meath or Dumbartonshire. The Australians may have begun with mere decoration, and later added a symbolism suited to their amazing theory of life. In our country the decorations may have quite a different symbolical sense, but probably they had some sense. Otherwise, why engrave them, not only on rocks, but on small stones pierced for suspension? Perhaps men believed in an Alcheringa time on the Clyde; perhaps they multiplied salmon and deer by magical mummeries at the engraved rocks; perhaps these were sacred places, tabooed to women. Or quite a different set of fables and customs may have crystallised in Scotland round marked rocks and inscribed small stones. I cannot prove that, as in Australia, Clydesdale boys of old, when initiated in the mysteries, were painted with the pattern on their sacred totem rock and stone or wood churinga. But, if not these rites, other rites were, I conceive, connected with the decorative patterns found in so many still savage countries.