We read that in the three coastal tribes of the Northern territory--Binbinga, Anula and Mara--the natives are very clear upon the point that the spirit-children know which are the right _lubra_ for them respectively to enter, and each one deliberately chooses his or her own mother.[619] Now descent in these tribes is strictly paternal both as regards totems and classes.[620] This means that the father determines the class and totem of his child. We must assume, therefore, that the spirit-child chooses its mother chiefly in regard to her husband, _i. e._ its future father. It may, therefore, be once more repeated here that such an act of preference involves the idea of a very close tie between the spirit-child and the father; whether this idea is a real kinship idea, that is, whether it has its positive influence upon the different functions of the relationship in question, is not mentioned by our informants, and it would be quite vain to speculate upon the subject. But again, putting the two items--_i. e._ the belief in question and the existence of a close tie of kinship--side by side, it is difficult to deny that a connection between them appears very probable. [619] _Nor. Tr._, p. 174. The same is related in the recent note of Prof. B. Spencer (_Athenæum_, Nov. 4, 1911, p. 562). We read there: "The spirit-children know into what woman they must enter." [620] _Nor. Tr._, pp. 119, 172. Compare N. W. Thomas, _loc. cit._ Map No. 1, facing p. 40.