How does the case stand with the social importance attributed to the facts of procreation? Here the variation seems to be still greater. This can be very well exemplified by the Australian material. Over the greater part of the continent the father's share in procreation is not known. There cannot be any social acknowledgment of it. Consanguinity in its social sense does not exist. In some tribes of South-East Australia, on the other hand, the mother's share in procreation is under-rated; the father is considered to be the only consanguineous relative; the child is the father's offspring only, the mother being merely its nurse. Here the consanguineous relation between mother and child is considerably reduced in social importance, and consanguinity as it appears to the social mind is purely paternal. It may be said, therefore, that paternal kinship in the Centre and the North of the continent and maternal kinship in the South-Eastern tribes cannot be called consanguinity (in the social sense of this word), although in both cases very close kinship exists, as will appear from a detailed discussion hereafter. These examples show clearly that it would be incorrect to treat physiological consanguinity as a constant and indispensable constituent of parental kinship. Besides these Australian examples[524] there may be adduced many cases from other societies in which the ties of blood play no part in the collective ideas of kinship. The Naudowessies have the curious idea that their offspring are indebted to their father for their souls, the invisible part of their essence, and to the mother for their corporeal and visible part.[525] Here the father's part in procreation was probably known, but the interpretation thereof was not the correct physiological one, but one that created, so to say, a spiritual connection as the bond of paternal kinship, whereas maternal kinship was conceived in terms of consanguinity. On the other hand, "according to Kafir ideas a child descends chiefly, though not exclusively, from the father"[526]--a belief analogous to that of the South-East Australians. The same belief was held in several higher societies (Egyptians, Hindoos, Greeks).[527] Dargun has made a list of peoples among whom the (social) father of the children is quite indifferent as to whether they are really begotten by him.[528] Among the Todas, where the determination of paternity is quite out of the question, owing to their polyandry, fatherhood is determined only by the performance of a conventional ceremony (the rite of _pursütpimi_, or handing over to the pregnant woman a miniature bow and arrow). This constitutes fatherhood; the man who has performed this ceremony is the (social) father of the child, even if it were certain that he had not begotten it.[529] Another interesting case was discovered by Dr. Rivers amongst the Banks Islanders. There fatherhood is determined by the fact of paying the midwife.