the magical ceremony for the making of rain.​[334] In the Warramunga tribe the knocking out of the teeth generally takes place towards the end of the wet season, when the water-holes are full, and the natives do not wish any more rain to fall. Moreover, it is always performed on the banks of a water-hole. The persons to be operated on enter the pool, fill their mouths with water, spit it out in all directions, and splash the water over themselves, taking care to wet thoroughly the crown of the head. Immediately afterwards the tooth is knocked out. The Chingilli also knock out teeth towards the close of the wet season, when they think they have had enough of rain. The extracted tooth is thrown into a water-hole, in the belief that it will drive rain and clouds away.​[335] I merely note, without attempting to account for, this association between the extraction of teeth and the stopping of rain. [Sidenote: Extraction of tooth used to determine a man’s country and totem. Belief in reincarnation among the natives of the Pennefather River in Queensland.] The natives of the Cape York Peninsula in Queensland use the extraction of the tooth to determine both a man’s totem and the country to which he belongs. While the tooth is being knocked out, they mention the various districts owned or frequented by the lad’s mother, her father, or other of her relatives. The one which happens to be mentioned at the moment when the tooth breaks away is the country to which the lad belongs in future, that is, the country where he will have the right to hunt and to gather roots and fruits. Further, the bloody spittle which he ejects after the extraction of the tooth is examined by the old men, who trace some likeness between it and a natural object, such as an animal, a plant, or a stone. Henceforth that object will be the young man’s _ari_ or totem.​[336] Some light is thrown on this ceremony by a parallel custom which the natives of the Pennefather River in Queensland observe at the birth of a child. They believe that every person’s spirit undergoes a series of reincarnations, and that during the interval between two {p100} successive reincarnations the spirit stays in one or other of the haunts of Anjea, the being who causes conception in women by putting mud babies into their wombs. Hence, in order to determine where the new baby’s spirit resided since it was last in the flesh, they mention Anjea’s haunts one after the other while the grandmother is cutting the child’s navel-string; and the place which happens to be mentioned when the navel-string breaks is the spot where the spirit lodged since its last incarnation. That is the country to which the child belongs; there he will have the right of hunting when he grows up. Hence, according to the home from which its spirit came to dwell among men, a child may be known as a baby obtained from a tree, a rock, or a pool of fresh water. Anjea, with whom the souls of the dead live till their time comes to be born