again, is never seen; but you may hear him laughing in the depths of the woods, among the rocks, down in the lagoons, and along the mangrove swamps.​[337] Hence we may fairly infer that the country assigned to a man of the Cape York Peninsula at the extraction of his tooth is the one where his spirit tarried during the interval which elapsed since its last incarnation. His totem, which is determined at the same time, may possibly be the animal, plant, or other natural object in which his spirit resided since its last embodiment in human form, or perhaps rather in which a part of his spirit may be supposed to lodge outside of his body during life. The latter view is favoured by the belief of the tribe of the Pennefather River, whose practice at childbirth so closely resembles that of the Cape York natives at puberty; for the Pennefather people hold that during a man’s life a portion of his spirit lodges outside of his body in his afterbirth.​[338] However that may be, it seems probable that among the Cape York natives the custom of knocking out the tooth is closely associated with a theory of {p101} reincarnation. Perhaps the same theory explains a privilege enjoyed by the Kamilaroi tribe of New South Wales. They claimed a superiority over the surrounding tribes, and enforced their claim by exacting from them the teeth knocked out at puberty. The exaction of this tribute might have passed for a mere assertion of suzerainty, were it not that the Kamilaroi knocked out their own teeth also.​[339] Perhaps the extracted teeth were believed to secure to their present possessors a magical control over their former owners, not only during life but after death, so that armed with them the Kamilaroi could help or hinder the rebirth of their departed friends or enemies.​[340] [Sidenote: Australian initiatory rites meant to secure rebirth. Certain funeral rites also intended to ensure reincarnation. Australian funeral ceremonies intended to ensure the reincarnation of the dead.]