That in spite of this absence of any kind of consanguinity, especially in the father's case, there exists in the Queensland tribes an individual kinship relation between both parents and their children, is clear from the statements collected on page 245, and from the conclusion on page 249, to which the reader may be referred, as well as to the theoretical conclusion on page 198. Looking at the rich and interesting collection of folk-lore of these tribes given by Mr. W. E. Roth, it will be possible to find the way in which fatherhood is determined by the animistic ideas of the aborigines. As just said, among the North-West Central Queensland tribes, the causal nexus between conception and copulation is not known. We read in Roth that, according to aboriginal ideas, there are several ways in which a child may enter a woman's body: it may be inserted into her in a dream; she may be told by a man that she will be pregnant and so on. But in whatever mode the child has come, "the recognized husband accepts it as his own without demur."[639] This phrase seems to point to the fact that a man has certain ways of recognizing a child as his own, and ideas under which he conceives this tie. [639] Roth, _Bull._ V. p. 22, § 81. In fact we read that man possesses several "souls" or vital principles. One of them, _ngai_, leaves the body soon after death; if the deceased was a male his _ngai_ "passes into his children, both boys and girls equally." The _ngai_ of a female goes to her sister or passes away. Nobody has a _ngai_ before his father dies, but receives his father's _ngai_ after the latter's death.[640] This is an important connection, which by itself might very well serve to establish the most intimate tie of kinship. The child is supposed to be its father's spirit's heir. It shares in his most personal and individual element. Is this spiritual communion not something quite as strong and deep as any community of blood? [640] Roth, _Bull._ V. p. 18, § 68. This refers to the Pennefather River tribes.