Nor are the rites of the Wollunqua alone among these tribes in bearing evidence of something more than magical ceremonies, namely, of rudimentary worship. {102} When at the close of the initiation rites among the Arunta someone with a bundle of _churinga_, sacred stones or sticks in the shape of a bull-roarer, comes up to the newly initiated youth, saying: “Here is Twanyirika, of whom you have heard so much; they are _churinga_ and will help to heal you quickly,”[102.1] neither the neophyte nor his friend regards them as mere toys. The statement that they will help to heal the neophyte’s wounds is enough to show this. We must not be misled by the apparent anticlimax to forget that they are, throughout this group of tribes, mysterious objects, marked with the emblem of the totem, and in the closest association with it; to the Arunta and Loritja they are the outward and visible sign, if not the embodiment, of the ancestral souls or invisible portions, and as such are regarded with veneration.[102.2] They are kept cunningly concealed from the eyes of the profane, hidden in stores which are sanctuaries, places of refuge from the pursuit of enemies, for men and even for wild animals. Herr Strehlow relates that when he was trying to find a native word to translate _church_, two baptized Blackfellows in all seriousness suggested to him the use of _arknanaua_, the name of these sacred storehouses in their tongue.[102.3] The very word _churinga_ means, as nearly as can be rendered in a European tongue, hidden away, secret, appropriated, sacred. It is used as an adjective to describe objects employed in the sacred ceremonies, and the secret name bestowed on a child at birth. In this connection it is {103} important to remember that the sacred ceremonies, and in fact everything sacred, are among these tribes secret also from the uninitiate. Though individuals may, at least among the Arunta and Loritja, have special property in their _churingas_, the latter are, as a whole, the collective property of the totemic clan; they are under the control of the ceremonial headman; their loss is the most serious evil that can befall a group; and even to lend them to another group, as is occasionally done for special purposes, is undertaken with the greatest solemnity and caution. When returned, they are received with every mark of veneration, with weeping and a low, mournful chant; and both parties must be strictly fasting.[103.1]