But let us return to our analysis of this aboriginal idea of reincarnation. To define the word _exactly_ the expression of Baron Leonhardi may be accepted; reincarnation means "that the given totemic ancestor himself continually undergoes rebirth." In other words the belief in reincarnation logically defined consists in a strict identification of a given man with a given ancestor. From this it is obvious that one would look in vain for such a belief amongst the Australian savages, who do not know anything of logic, and can neither affirm identity nor perceive contradictions.[600] Instead of identifying two things, they feel only a strong but mystical bond of union between them. In this sense the new-born child is obviously a reincarnation of a given ancestor. For it is "identical" with the spirit-child or _ratapa_ of which it is the incarnation, and this again is "identical" with a given Alcheringa: obviously using the word "identity" in the sense indicated above, _i. e._ that there is some mystical tie between the Alcheringa and the spirit-child which has emanated from him or her.[601] That this tie exists, we know from the data,[602] from those given by Strehlow as well as from those of Spencer and Gillen.[603] And consequently it may be said that the Central Australians regard each man as the reincarnation of a given ancestor; this being, of course, understood with the restriction here laid down. Thus, any doubt as to this point--namely that all human beings are reincarnations of _Alcheringa ancestors_--may easily be set at rest. [600] M. Lévy-Bruhl writes: "En appelant la mentalité primitive 'prélogique,' je veux seulement dire qu'elle ne s'astreint pas avant tout comme notre pensée, à s'abstenir de la contradiction. Elle obéit d'abord a la loi de participation."--_Loc. cit._, p. 79. [601] In primitive thinking the identification is accomplished not according to logical categories, but according to the _loi de participation_ introduced by M. Lévy-Bruhl. (Compare foregoing footnote.) To this work the reader must be referred for a deeper insight into the standpoint adopted in the present discussion. [602] This assertion ought to be proved by a detailed analysis of the beliefs mentioned. As the problem is of no immediate importance, this discussion cannot be undertaken. The aboriginal ideas of reincarnation have been treated from the point of view of the _loi de participation_ by M. Lévy-Bruhl.--_Loc. cit._, pp. 396 _sqq._