One characteristic fact clearly shows the fundamental reason which has kept the idea of the mana so specialized in Australia. The real religious forces, those thought of in the form of totems, are not the only ones with which the Australian feels himself obliged to reckon. There are also some over which magicians have particular control. While the former are theoretically considered healthful and beneficent, the second have it as their especial function to cause sickness and death. And at the same time that they differ so greatly in the nature of their effects, they are contrasted also by the relations which they sustain with the social organization. A totem is always a matter of the clan; but on the contrary, magic is a tribal and even an intertribal institution. Magic forces do not belong to any special portion of the tribe in particular. All that is needed to make use of them is the possession of efficient recipes. Likewise, everybody is liable to feel their effects and consequently should try to protect himself against them. These are vague forces, specially attached to no determined social division, and even able to spread their action beyond the tribe. Now it is a remarkable fact that among the Arunta and Loritja, they are conceived as simple aspects and particular forms of a unique force, called in Arunta _Arungquiltha_ or _Arúnkulta_.[647] "This is a term," say Spencer and Gillen, "of somewhat vague import, but always associated at bottom with the possession of _supernatural evil power_.... The name is applied indiscriminately to the evil influence or to the object in which it is, for the time being, or permanently, resident."[648] "By arúnkulta," says Strehlow, "the native signifies a force which suddenly stops life and brings death to all who come in contact with it."[649] This name is given to the bones and pieces of wood from which evil-working charms are derived, and also to poisonous animals and vegetables. So it may accurately be called a harmful mana. Grey mentions an absolutely identical notion among the tribes he observed.[650] Thus among these different peoples, while the properly religious forces do not succeed in avoiding a certain heterogeneity, magic forces are thought of as being all of the same nature; the mind represents them in their generic unity. This is because they rise above the social organization and its divisions and subdivisions, and move in a homogeneous and continuous space where they meet with nothing to differentiate them. The others, on the contrary, being localized in definite and distinct social forms, are diversified and particularized in the image of the environment in which they are situated.