We cannot reverse the case, the philosophy of hereditary totemic souls cannot be the result of the present mode of inheriting the totem from the group of souls that haunts each locality, it cannot be a myth invented to explain that custom. That custom requires the peculiar Arunta soul-belief as its basis, and cannot exist without the belief. If the child received its totem name from the place where it is _born_, we might say, ‘Originally the child was called after the _place of its birth_.’ (Arunta children still receive territorial _personal_ names from the place of their birth.) ‘Later, Totemism came in with totem local names, each place having a totem title. The local totem name of the place where a child was born was then given to each child. Still later, arose a myth that totem souls haunted each place, and that the child received its totem name because a local totem soul was incarnated in it, at the place where it was born.’ We cannot maintain this theory--which makes the present Arunta belief a myth to explain the present Arunta custom--because that custom it does not explain. The child receives its totem name, not from the place where it is born, but from the place where the totem soul entered into its mother. Nor can we assume that totem names were originally given, not to human groups, but to districts of territory. Thus the present Arunta mode of obtaining the totem, in each case, is the direct result of the Arunta philosophic belief. That belief is peculiar, is elsewhere unheard of, is the property of a tribe distinctly more advanced in marriage rules, and local solidarity, than some of its neighbours, and therefore cannot be primary. It follows that the Arunta mode of obtaining the totem, not by inheritance, is not ‘primitive,’ is not the original model from which the rest of savage mankind has diverged. This I state, because, as a rule, a belief exists to explain an institution, and, as a rule, an institution is not the result of a belief. ARUNTA TOTEM EATING AND TRADITIONS Each Arunta totem kin may now eat, in moderation, of its own totem, and each kin does magic (_Intichiuma_) for the benefit of its totem, as part of the food supply of the tribe in general. The traditions represent men and women of the same totem as, of old, usually intermarrying (that is, as endogamous): while they are also said, as a rule, to have fed almost exclusively on their totems, being thus endophagous.