In another tribe of this area there is a similar belief concerning the _choi_ (another "soul"). The aborigines of Pennefather River believe that babies are made out of swamp mud and then inserted into the wombs of women by a being called Anjea. Now it is particularly important for us to note that Anjea animates the baby with a piece of its father's spirit if it is a boy, and with a piece of its father's sister's spirit if it is a girl. For each new baby Anjea provides a new piece of spirit. But he does not take these pieces from the spirit of the living father or his sister. He has a special source from which to take it; he takes it from the father's or father's sister's afterbirth. When a child is born a portion of its spirit stays in its afterbirth. Hence the grandmother takes the afterbirth and buries it in the sand, and marks the place by thrusting sticks into the ground. So when Anjea comes along and sees it, he knows where to look for the father's (or father's sister's) spirit, which he wants in order to animate the new baby. And in this way all babies are animated by a spiritual part of their father or paternal aunts.[641] [641] _Ibid._ Both these examples illustrate perfectly well the general definition of kinship ideas we have given above. Here the relation between father and child is established in the native ideas by a purely spiritual connection. But obviously this connection is a very important one. The deep tie between a man and his child is here explicitly indicated and not inferred by us, as in the foregoing cases, in which we could only state that the beliefs and facts point to such a tie. In the present case the father's spirit is the material from which the child's soul is to be built up. It is not his bodily germ that procreates the child, but his spiritual germ. What does it matter that the mother gives birth to the child? The latter is animated by the father's (or father's sister's) spirit, and this spiritual connection is of course as strong a bond of kinship as can possibly be imagined. There is in the second of these examples a complication produced by the fact that a female child is not animated by her father's, but by her father's sister's, spirit. But this complication is more apparent than real. We must always remember that the aborigines do not think in clearly defined ideas, and that there is always a question rather of some broad emotional connection than of a tie logically apprehended. And here the connection between the female children and their father is broadly marked by the spiritual tie between his sister and the children. It may be said that "spiritual propagation" follows the male line exclusively, for all children are animated by a spirit taken from their father or his sister.