relatives supply them with clothing and food; they may even die. Different animals in various parts of the world are regarded as spirits of the dead. A serpent is a common form in Africa, and was well known to the classical Greeks and Romans. About Lake Nyassa, "a great hunter generally takes the form of a lion or a leopard; and all witches seem to like the form of a hyena."[1] The dead man has in fact only undergone transformation, though there is a difference of opinion as to whether there is an end of him if the animal manifestation be slain. What is true of African belief is true of all savage belief. The entirely immaterial soul is a product of civilised philosophy. This being so, it is not surprising that gods who are not ghosts of the dead are not regarded as immaterial. The truth is, as Mr. Lang points out, that "the question of spirit or not spirit [in our sense of the word, be it understood] was not raised at all" (p. 182). But it was not raised, because our sense of the word spirit had never entered the heads of the savages. They implicitly assumed material qualities for all their supernatural beings, whether ghosts, or gods, or devils. The tissue may have been liner, the powers greater, but they were of one substance with themselves.
Accordingly this undefined Being, Mungan-ngaur, was sufficiently material, sufficiently carnal, to have a son, Tundun, "who was married and who is the direct ancestor — the Weintwin, or father's father—of the Kurnai."[2] Mr. Howitt tells us nothing about Mungan-ngaur's wife, but this may be because his information was imperfect; so far as the evidence goes there is no reason to suppose that his son was believed to have come into existence in other than the natural way. Tundun's wife is expressly mentioned
