quadgram

This is a table of type quadgram and their frequencies. Use it to search & browse the list to learn more about your study carrel.

quadgram	frequency
it is true that	88
at the same time	79
the idea of the	69
that is to say	66
on the other hand	61
in the first place	48
idea of the soul	47
in the course of	44
in the same way	39
this is the case	38
of the religious life	34
in the form of	33
the way in which	33
we have seen that	32
a certain number of	32
of spencer and gillen	32
the fact that the	32
from the fact that	32
the men of the	30
of the idea of	29
the totem of the	28
by the fact that	27
which we have just	27
the nature of the	27
at the basis of	26
the idea of a	26
a matter of fact	25
as a matter of	25
it is necessary to	25
the members of the	24
the soul of the	24
the souls of the	24
of the totemic species	24
in so far as	23
of which it is	22
it is necessary that	22
the manner in which	22
in regard to the	22
is the case with	22
have been able to	21
is a part of	21
of which we have	21
as we shall see	20
the case with the	20
in the nature of	20
the product of a	20
up to the present	20
it is because the	19
as a sort of	19
the object of a	19
that the idea of	18
it is the same	18
from this point of	18
one and the same	18
has been able to	18
this point of view	18
souls of the dead	18
members of the clan	18
there is nothing in	17
under the influence of	17
on the one hand	17
it is believed that	17
is believed to have	17
in such a way	17
but at the same	17
it is impossible to	16
that it is the	16
these two sorts of	16
to spencer and gillen	16
according to spencer and	16
will be found in	16
a part of the	16
in the midst of	16
as we have already	16
the life of the	15
to the fact that	15
of the same sort	15
of the soul is	15
is made up of	15
this is because the	15
it seems as though	15
a large number of	15
which we have been	15
but it is not	15
in a general way	15
say that it is	15
it is to be	15
under the form of	14
at the moment when	14
the basis of the	14
is the object of	14
tribes of central australia	14
the form of a	14
the chief of the	14
such a way as	14
it is because it	13
for a long time	13
so far as to	13
it is possible to	13
is the product of	13
quite on the contrary	13
by spencer and gillen	13
as well as the	13
is not at all	13
of the dead man	13
it is a part	13
at the beginning of	13
with a sort of	13
is in no way	13
a way as to	13
of which they are	13
see spencer and gillen	13
the intichiuma of the	13
the body of the	13
the animal or plant	12
we do not mean	12
in spite of the	12
to the idea of	12
the indians of north	12
as to say that	12
we are going to	12
the animal or vegetable	12
an animal or vegetable	12
the sacred character of	12
whose object is to	12
is believed to be	12
indians of north america	12
of an animal or	12
the notion of the	12
in which it is	12
we have just been	12
the origin of the	12
we shall see that	12
the name of the	12
way in which the	12
made up of the	12
the course of the	12
the science of religions	12
have already pointed out	12
the history of religions	12
animal or vegetable species	12
could not fail to	12
the totems of the	12
to a certain degree	12
totem of the clan	12
it is in the	11
is a sort of	11
mean to say that	11
in the presence of	11
we may say that	11
the fact that they	11
it is not because	11
it is certain that	11
it is said that	11
is the same with	11
are not the only	11
in addition to the	11
sacred character of the	11
we have already pointed	11
we shall have occasion	11
of which he is	11
we are able to	11
the form of an	11
which we have already	11
shall have occasion to	10
that there is a	10
it would be necessary	10
from the moment when	10
men of the clan	10
to that of the	10
is true that the	10
is a way of	10
of the same nature	10
it is believed to	10
the mere fact that	10
it sometimes happens that	10
in a large number	10
so far as it	10
in a state of	10
of the totemic principle	10
it is because they	10
the animals of the	10
a more or less	10
the nature of things	10
the ceremonies of the	10
is due to the	10
do not mean to	10
according to the circumstances	10
this is why the	10
they are believed to	10
the reproduction of the	9
it is forbidden to	9
the idea of force	9
of the other phratry	9
religion of the semites	9
which it is the	9
it is probable that	9
well shown by the	9
there are others which	9
that they do not	9
fact that it is	9
the explanation of the	9
in the history of	9
not mean to say	9
are made up of	9
as much as to	9
the majority of the	9
the moment when the	9
it is no longer	9
at the moment of	9
the body of a	9
it is evident that	9
to account for the	9
the form of the	9
is not merely a	9
as soon as the	9
among the indians of	9
to the history of	9
rites which we have	9
the work of the	9
not the only ones	9
the same time that	9
it does not follow	9
upon which it rests	9
the fact that it	9
the religion of the	9
the object of the	9
and at the same	9
the principle of causality	9
it is to this	9
it is hard to	9
it is difficult to	9
of the clan is	9
we have just seen	8
object of a cult	8
the existence of the	8
it is made up	8
is the result of	8
of the soul and	8
is true that in	8
chief of the clan	8
it is as though	8
of the notion of	8
it is not surprising	8
seems to us to	8
to the point of	8
it is clear that	8
of one and the	8
which is at the	8
the secret of the	8
would be necessary to	8
far as it is	8
it is this which	8
one of the most	8
origin of the idea	8
is well shown by	8
animals of the totemic	8
than that of the	8
from that of the	8
instruments of the cult	8
in the life of	8
much as to say	8
it is not the	8
it is not merely	8
is true that this	8
we shall presently see	8
that it is a	8
and the idea of	8
as that of the	8
to which it is	8
that the totem is	8
the place where the	8
are a part of	8
the man and the	8
the clan of the	8
to say that it	8
only in and through	8
the clan and the	8
from time to time	8
the tribes on the	8
we know that the	8
it is only a	8
to us to be	8
of the clan and	8
the foundation of the	8
but it is also	8
those which we have	8
in connection with the	8
the totem is a	8
at a distance from	8
in order to explain	8
the first form of	7
have seen that the	7
it is far from	7
in harmony with the	7
to a sort of	7
of course it is	7
up of the same	7
believed to have been	7
the idea of this	7
spencer and gillen say	7
it will be remembered	7
as we have seen	7
it is natural that	7
name the clan bears	7
there is no religion	7
to be found in	7
the letter of the	7
is because it is	7
are now able to	7
is as much as	7
we have already seen	7
we are now able	7
the influence of the	7
of which we shall	7
the relations which they	7
is at the basis	7
men of the totem	7
of the same class	7
at the foundation of	7
say spencer and gillen	7
between these two sorts	7
equivalent to saying that	7
which spencer and gillen	7
such as it is	7
that this is a	7
of the cult of	7
under the name of	7
in which they are	7
the cult of the	7
the same is true	7
which we are going	7
is one of the	7
all the members of	7
in the more advanced	7
the object of rites	7
of a sort of	7
each of them is	7
the religious character of	7
of the same species	7
sense of the word	7
to be able to	7
the tribes of central	7
the animals or plants	7
way in which it	7
the sacred and the	7
in the religious life	7
not without a certain	7
that among the arunta	7
whose name the clan	7
the notion of sacredness	7
are believed to have	7
it has the same	7
the case among the	7
most primitive and simple	7
secret of the totem	7
this is because it	7
reproduction of the totemic	7
as in the other	7
a man who has	7
have just been speaking	7
the cult is addressed	7
in the genesis of	7
the ethnology of the	7
is not without a	7
and that of the	7
an ancestor of the	7
of the totemic animal	7
of the animal or	7
to such an extent	7
the moment when it	7
a small number of	7
in the next chapter	7
the fact that in	7
that the soul of	7
differ in nature from	7
introduction to the history	7
it is thus that	7
in each of the	7
the image of the	7
it frequently happens that	7
form of an animal	7
become the object of	6
the history of the	6
is not the same	6
such an extent that	6
that there is something	6
it could not be	6
but they are not	6
made of the same	6
they say that it	6
is the totem of	6
an animal or plant	6
are in no way	6
it is not by	6
that it has been	6
only another aspect of	6
origins of these beliefs	6
the rites of initiation	6
sacred and the profane	6
with the aid of	6
is no question of	6
fact that they are	6
that in certain cases	6
it is they who	6
the idea of sacredness	6
into the body of	6
does not have the	6
there is also a	6
divided into two phratries	6
there can be no	6
which the idea of	6
totemic animal or plant	6
the meaning of the	6
the soul is believed	6
time that it is	6
in the same manner	6
and that it is	6
if the idea of	6
the plant or animal	6
at the end of	6
it is because this	6
but it does not	6
of new south wales	6
character of the totem	6
the indian tribes of	6
this is a way	6
even in the most	6
of this sort are	6
from the mere fact	6
the forces of nature	6
we must be careful	6
is nothing more than	6
formes primitives de classification	6
the unity of the	6
we have been studying	6
in the australian societies	6
must be careful not	6
the minds of the	6
have the object of	6
the founders of the	6
the idea of class	6
the members of a	6
the spirits of the	6
the system of interdicts	6
indian tribes of north	6
have the same name	6
of the fact that	6
it is he who	6
in the intichiuma of	6
break of continuity between	6
when it is a	6
for the same reason	6
it is not enough	6
at the bottom of	6
totem of the child	6
one or the other	6
the end of the	6
in the paternal line	6
the nurtunja and the	6
the association of ideas	6
as we shall presently	6
but more than that	6
the totem of his	6
soul is believed to	6
tribes of north america	6
by means of a	6
no break of continuity	6
the course of history	6
for the most part	6
is the case among	6
which is to be	6
this is not saying	6
de quelques formes primitives	6
it is society which	6
the god of the	6
with that of the	6
shown by the fact	6
is because they have	6
to the science of	6
not differ in nature	6
if we are to	6
it may be objected	6
to say that the	6
how it comes that	6
they are to be	6
but we know that	6
is proved by the	6
the same with the	6
just as well as	6
with which he is	6
made out of the	6
the spot where the	6
the fact that this	6
the name of a	6
we have just described	6
nothing more than a	6
the bodies of the	6
this is why it	6
it is for this	6
but as a matter	6
with which it is	6
we have seen how	6
we have already shown	6
are believed to be	6
is nothing in the	6
essential element of the	6
that the men of	6
that spencer and gillen	6
the most primitive and	6
among the arunta and	6
members of a single	6
it is important to	6
quelques formes primitives de	6
but in the first	6
is not saying that	6
which is believed to	6
another aspect of the	6
there is no question	6
due to the fact	6
the shedding of blood	6
in relation to the	6
be found in the	6
of the rite is	6
he is a member	6
of the cult is	6
according to which the	6
between the man and	6
in order that the	6
of the ceremony is	6
that it is not	6
which we have proposed	6
the fact that a	6
enable us to understand	6
the totemic animal or	6
in the case of	6
the essential elements of	6
and customs of the	6
as if they were	6
it is a sort	6
be careful not to	6
it is from them	6
which take place in	6
it comes about that	6
it is because he	6
a whole system of	6
between which there is	5
than a system of	5
the soul is a	5
we shall see below	5
of which it has	5
the ancestor of the	5
to see how it	5
are others which are	5
it does not have	5
is thought of as	5
from the idea of	5
that it does not	5
we have been able	5
not come from the	5
it is not at	5
the source of all	5
which it has been	5
is the most primitive	5
that there is no	5
the soul does not	5
because it is the	5
out of which it	5
aid us in understanding	5
come in contact with	5
the representations which express	5
that is why the	5
is believed that the	5
the rites of mourning	5
not follow from the	5
at least in part	5
may be objected that	5
the course of a	5
the tribe as a	5
the world of the	5
an integral part of	5
the ancestors of the	5
out of which the	5
aboriginal tribes of n	5
the religious nature of	5
the existence of a	5
into sacred and profane	5
does not have a	5
belong to the same	5
a whole group of	5
in the second place	5
is shown by the	5
man and the animal	5
the same thing as	5
which we owe to	5
in a multitude of	5
follow from the fact	5
are the product of	5
the soul is not	5
the soul is the	5
the fat of the	5
the only ones who	5
in the idea of	5
is to be explained	5
is not enough that	5
come from the fact	5
division du travail social	5
when a man is	5
cases where it is	5
the one we have	5
eat the totemic animal	5
in the body of	5
it was only a	5
the genesis of the	5
the encounter bay tribe	5
that is why we	5
this is as much	5
of a nature to	5
there are even cases	5
the place of the	5
far from true that	5
a break of continuity	5
the arunta and the	5
so far as they	5
the period of mourning	5
a little of the	5
this is just what	5
just as much as	5
for the first time	5
is not the only	5
the different parts of	5
the idea of an	5
by a sort of	5
when the totem is	5
into a sort of	5
is the work of	5
is said to have	5
we have even seen	5
the function of the	5
in the sense that	5
is true of the	5
a whole series of	5
they have the same	5
he is believed to	5
be confounded with the	5
is not merely the	5
have already seen how	5
the religious life and	5
is due to a	5
the rhythm of the	5
it is because of	5
is thought to be	5
body of a woman	5
religious character of the	5
true that spencer and	5
which it is made	5
the same time it	5
all that is sacred	5
the doctrine of reincarnation	5
which are attached to	5
a whole world of	5
in relation to which	5
the theory of knowledge	5
is implied in the	5
is not surprising that	5
if they did not	5
is far from true	5
as a result of	5
does not follow from	5
forbidden to the profane	5
in a sort of	5
nurtunja and the waninga	5
of the totemic group	5
in the clan of	5
which we have described	5
the conception of the	5
that the notion of	5
is believed to possess	5
the more advanced societies	5
as a whole is	5
spencer and gillen have	5
in the image of	5
will be remembered that	5
only a small number	5
same time that it	5
in the uterine line	5
sense of the term	5
have just seen that	5
not only is it	5
body of the woman	5
the great majority of	5
into the religious life	5
sometimes happens that the	5
if the soul is	5
the totemism of the	5
are to be found	5
is not enough to	5
which he is a	5
of the nature of	5
is because it has	5
this is how the	5
they say that the	5
see hubert and mauss	5
the study of totemism	5
are the only ones	5
to be descended from	5
to which we have	5
it is useless to	5
the science of thought	5
which he is not	5
this is that the	5
kinship and marriage in	5
the result of a	5
is the explanation of	5
it is not a	5
which serves as totem	5
take place in the	5
this is the explanation	5
comes from the fact	5
is given to the	5
to which they are	5
ideas and sentiments which	5
all that is essential	5
go so far as	5
certain number of clans	5
that they are not	5
manners and customs of	5
feel the need of	5
the personality of the	5
which it seems to	5
as though he were	5
in a series of	5
is from them that	5
which we shall have	5
the course of which	5
down on the ground	5
the category of time	5
the emblem of the	5
the mount gambier tribe	5
to the animal or	5
of course there are	5
soul of the individual	5
of the two phratries	5
elements of the religious	5
emblem of the clan	5
is to be found	5
with which they are	5
moment when it is	5
could never have been	5
from which it results	5
the rite does not	5
if it is a	5
which does not have	5
a system of ideas	5
state in which the	5
are the object of	5
in an animal form	5
cult of the dead	5
the souls of men	5
the individual totem is	5
in which it resides	5
totems of the phratries	5
in a certain number	5
by the way in	5
is hard to see	5
he is not a	5
tribe as a whole	5
that the souls of	4
the skin of the	4
that it cannot be	4
have already had occasion	4
by the men of	4
the wotjobaluk and the	4
come back to this	4
the effects of the	4
the origin of these	4
of the totem is	4
it is in order	4
a state of effervescence	4
far from being the	4
the men of a	4
the very act of	4
they feel that they	4
and a sort of	4
have a religious character	4
as long as the	4
it is the nature	4
is not because they	4
and in the course	4
is more or less	4
of a wholly different	4
of the concept of	4
animals or plants of	4
the rite and the	4
of which we are	4
are divided into two	4
same is true for	4
he is obliged to	4
connected with the totem	4
that the cult is	4
world of sacred things	4
of things into sacred	4
the same way and	4
is forbidden to the	4
the very moment when	4
who is believed to	4
is necessary that he	4
how is it possible	4
the social organization of	4
be borne in mind	4
which we shall speak	4
that the soul is	4
founders of the clan	4
implied in the very	4
nothing to do with	4
the idea of god	4
have shown how the	4
we have already said	4
this is one more	4
is not true that	4
same time it is	4
the very idea of	4
of the dead is	4
it is under the	4
the most recent and	4
it is also a	4
bear witness to the	4
the land of the	4
as a sign of	4
has the same power	4
is not a sort	4
the point of departure	4
contributions to the ethnology	4
it is the product	4
to have been conceived	4
able to understand how	4
of all that is	4
the tribes of the	4
or plants of the	4
origins of religious thought	4
the same totem as	4
themselves into one another	4
found at the basis	4
that totemism is a	4
the result of an	4
does not differ in	4
found again among the	4
that the ideas of	4
of the soul which	4
it is thought to	4
proper sense of the	4
the ideas of the	4
the conception of a	4
to the souls of	4
made up of a	4
an important part in	4
nature of the soul	4
is one more proof	4
on condition of being	4
reason for the existence	4
clan as a whole	4
adelaide and encounter bay	4
the belief in the	4
manner in which the	4
so it is not	4
in the same place	4
which we have set	4
the object of this	4
be reduced to one	4
way in which this	4
is not merely an	4
the human members of	4
are found in the	4
is true that if	4
were thought of as	4
we have met with	4
of the principle of	4
in order to make	4
it is by this	4
powers superior to those	4
it is not only	4
a part of his	4
the totemic plant or	4
of the tribe is	4
on the origin of	4
it is by the	4
but they do not	4
are thought of as	4
is to be remarked	4
closely related to the	4
it is at least	4
from those which we	4
represented in the mind	4
ethnology of the haida	4
in the tribes of	4
that this is not	4
thought of under the	4
of the men of	4
certain parts of the	4
is derived from the	4
of the origin of	4
the first to be	4
different aspects of the	4
for this same reason	4
upon which it is	4
on this same question	4
they are made up	4
we have already had	4
the mother believes that	4
that there was a	4
something more than a	4
the clan as a	4
beliefs and practices which	4
at the very moment	4
make use of them	4
catch a glimpse of	4
it should also be	4
different parts of the	4
of the dead and	4
to nothing more than	4
be the product of	4
the importance of the	4
at all true that	4
to act upon the	4
and it is the	4
among the kaitish and	4
the constituent elements of	4
name to the clan	4
a particular case of	4
the wakan of the	4
nothing more than the	4
but there are others	4
the totem of this	4
natural that they should	4
a man does not	4
they believe that they	4
the proper sense of	4
superior to those possessed	4
on the part of	4
say that they have	4
of the totem in	4
two different aspects of	4
a great number of	4
of the social life	4
during the course of	4
is also found in	4
the totemic animals and	4
to the ethnology of	4
are to be explained	4
of the system of	4
the ideas and sentiments	4
to be regarded as	4
the origin of things	4
one of its members	4
according to an expression	4
in nature from those	4
in the one case	4
the result is that	4
if he is to	4
is no reason for	4
examples of which we	4
it will be seen	4
as well as to	4
believes that he has	4
is a proof that	4
which have just been	4
is true that it	4
cannot fail to be	4
the life of a	4
such a way that	4
as we have shown	4
to those possessed by	4
upon which they rest	4
are only differences of	4
felt the need of	4
closely connected with the	4
the totemic species and	4
to which he belongs	4
is it possible to	4
there are only differences	4
already had occasion to	4
into the domain of	4
the explanation of this	4
is a means of	4
on the same subject	4
an essential element of	4
that it is something	4
is common to all	4
such as they are	4
found in all the	4
they could not fail	4
the beliefs and rites	4
have been conceived in	4
is to this that	4
that it is impossible	4
does not follow that	4
to each other and	4
or the other of	4
to a higher degree	4
because they have not	4
the totality of the	4
be applied to the	4
the things which are	4
members of the other	4
is also to be	4
has the object of	4
is something more than	4
the aboriginal tribes of	4
is so great that	4
it is thought of	4
the individual to the	4
of the kangaroo clan	4
it comes from the	4
only differences of degree	4
enters the body of	4
are to be distinguished	4
he believes that he	4
the soul of a	4
after it has been	4
place in the religious	4
of the child is	4
more than a system	4
it would be impossible	4
of the bureau of	4
which they have been	4
for the existence of	4
it may be said	4
the animal and vegetable	4
large number of tribes	4
is why it is	4
is opposed to the	4
as a means of	4
from the animal or	4
in order to account	4
is one of those	4
things into sacred and	4
the same as that	4
a sort of animal	4
in the proper sense	4
in order that he	4
to the way in	4
order to explain the	4
it is also to	4
the characteristic attributes of	4
believed to be descended	4
to the nature of	4
the totemic principle or	4
that of spencer and	4
there was a time	4
does not seem to	4
our division du travail	4
the case of the	4
which is peculiar to	4
the ambiguity of the	4
say that they are	4
is one of its	4
the orenda of the	4
is not made up	4
a certain degree of	4
thus it comes about	4
we are not going	4
has no need of	4
it is the one	4
enter into relations with	4
essential elements of the	4
are even cases where	4
by that very fact	4
of the rites of	4
it is not to	4
whose name they bear	4
the instruments of the	4
it is enough to	4
assure the reproduction of	4
it has frequently been	4
another point of view	4
reason for their existence	4
perhaps some will be	4
with the nature of	4
the myth of the	4
made up of two	4
the rites of the	4
the rites which we	4
the mara and the	4
some will be surprised	4
in spencer and gillen	4
is connected with the	4
sentiments inspired by the	4
the things with which	4
living and thinking beings	4
is equivalent to saying	4
but even supposing that	4
the totem is transmitted	4
all that is religious	4
might be said that	4
to give us a	4
the societies of the	4
the religions of the	4
order to account for	4
of sacred things is	4
that there is an	4
the soul in the	4
mother believes that she	4
the names of the	4
the transformation of the	4
a time when the	4
moon and the stars	4
which they have in	4
not depend upon the	4
soul of the ancestor	4
is true that he	4
moon and stars are	4
of the elementary religion	4
have the right of	4
only when they are	4
of the causal relation	4
it is a very	4
social organization of the	4
they are the object	4
individuals who compose it	4
this is proved by	4
are not going to	4
the circle of sacred	4
the great god is	4
same as that of	4
which we attribute to	4
this is what happens	4
the surface of the	4
the things which they	4
idea of a double	4
the primitive does not	4
to come back to	4
upon which it depends	4
is found in a	4
but it was not	4
each clan has its	4
and that it has	4
it might be said	4
is true that there	4
elements out of which	4
this does not mean	4
notion of the totemic	4
the totem is the	4
is imminent in the	4
does not mean that	4
the founder of the	4
not a sort of	4
it has been able	4
the origins of religious	4
this aspect of the	4
in the same sense	4
in the efficacy of	4
of continuity between them	4
cannot be doubted that	4
is not peculiar to	4
have even seen that	4
it is the totem	4
is difficult to see	4
of every sort which	4
it was believed that	4
of the collective life	4
all that is profane	4
to the society of	4
to say that they	4
for the same reasons	4
the kaitish and the	4
an account of the	4
it cannot be doubted	4
it is possible that	4
it is seen that	4
with the idea of	4
in spite of their	4
but there is more	4
to be remarked that	4
it seems to have	4
is the one which	4
have been led to	4
it is the object	4
we have been speaking	4
by which it is	4
by the very act	4
for there is nothing	4
are represented in the	4
which we have spoken	4
become conscious of itself	4
to the land of	4
in the fact that	4
a member of the	4
nature from those which	4
of a different totem	4
the two forms of	4
far as to say	4
the notion of force	4
totem of his mother	4
the elementary forms of	4
of the soul was	4
to be explained in	4
the reason for this	4
is only a particular	4
the cult of nature	4
a place in the	4
the world of sacred	4
the animal whose name	4
the beginning of time	4
with the life of	4
of the same flesh	4
to have the same	4
have their origin in	4
not at all true	4
are forbidden to the	4
given the name of	4
to those of the	4
far as to make	4
of animals or plants	4
at a given moment	4
we have shown how	4
the totem is not	4
history of the tribe	4
are more or less	4
but even if this	4
of the same phratry	4
thus we see how	4
as spencer and gillen	4
the result of this	4
the moon and the	4
the essential element of	4
they have in common	4
in the existence of	4
in the minds of	4
is not because the	4
have to do with	4
where the mother believes	4
with which they were	4
mara and the anula	4
in transactions of the	4
of ideas and practices	4
they are a part	4
of this sort of	4
the name of an	4
as well as its	4
it is of the	4
there are some which	4
forms of the religious	4
have the same character	4
in the hierarchy of	4
parts of the organism	4
of the totemic beliefs	4
character of the totemic	4
to account for it	4
does not depend upon	4
for this reason it	4
at the root of	4
human members of the	4
the nature of their	4
seems as though the	4
as the result of	4
is found in the	4
animals of the same	4
all the characteristics of	4
that it is necessary	4
attributed to the soul	4
now this is just	4
there is only one	4
there is no reason	4
it is not easy	4
was a time when	4
in a certain way	4
elementary forms of the	4
conceptions of the elementary	4
large number of cases	4
leading conceptions of the	4
us the idea of	4
is true that spencer	4
it is not true	4
by the nature of	4
in order to understand	4
is a system of	4
entered into the ground	4
in order to have	4
stseelis and skaulits tribes	3
may say that it	3
only a secondary and	3
of the positive cult	3
in the way in	3
the causes which have	3
of the great gods	3
is thought to have	3
phratry of which he	3
true that it is	3
ever more and more	3
certain characteristics of the	3
are thought to have	3
it is only when	3
are not peculiar to	3
they correspond to the	3
to the tribe as	3
difference between these two	3
unity of the group	3
to think of them	3
of the woman and	3
only on condition of	3
an identity of nature	3
put an end to	3
reservations to be made	3
totemism as a religion	3
function of the categories	3
the same matrimonial class	3
see our division du	3
have given rise to	3
regular members of it	3
of the man is	3
ancestor of the alcheringa	3
are of the same	3
is not necessary to	3
from that of a	3
is from it that	3
that according to spencer	3
beliefs and rites which	3
not limit itself to	3
takes the form of	3
little by little by	3
have been born of	3
it has once been	3
in the conclusion of	3
is diffused in the	3
animal or vegetable kingdoms	3
it is a system	3
by little by the	3
product of a more	3
of this sort will	3
conditions in which it	3
all the difference which	3
a relative of the	3
fonctions mentales dans les	3
the preceding examples are	3
their relations with the	3
that of the clan	3
tree or rock is	3
that inspired by the	3
when we attempt to	3
to attribute them to	3
are in a sense	3
the list of totems	3
the profane and the	3
to the religious life	3
sociological theory of knowledge	3
for the members of	3
which we have never	3
myths of the iroquois	3
aspect of the religious	3
it is opposed to	3
not the product of	3
cosmological system of totemism	3
that the latter is	3
the germ of the	3
the man who has	3
we have pointed out	3
the same degree of	3
the negative cult and	3
what has been able	3
the aid of which	3
as soon as it	3
but we shall not	3
the concept of totality	3
exhausted on the ground	3
first form of the	3
we must seek to	3
a great variety of	3
on the ethnology of	3
relations which they sustain	3
very general rule that	3
the theory of tylor	3
they are thought to	3
since it is impossible	3
to the sacred world	3
divided up among the	3
more to be said	3
things of the same	3
that they are all	3
ambiguity of the notion	3
sacred things of different	3
designated by the same	3
the only way of	3
of the same elements	3
participates in this same	3
totemism of the arunta	3
of animal or vegetable	3
are the work of	3
the land of souls	3
to be found among	3
into relations with the	3
can only be the	3
does not have its	3
import of the totem	3
of the phenomena of	3
every time that we	3
in the fabulous times	3
the totem as name	3
the religious life of	3
the decorations with which	3
is true that according	3
might even ask if	3
the patron of the	3
in hubert and mauss	3
the generality of the	3
the object of these	3
in records of the	3
it is not even	3
the moment of initiation	3
they were led to	3
went so far as	3
other tribes of the	3
in the mount gambier	3
is supposed to have	3
on the stseelis and	3
there is scarcely a	3
for the theory of	3
skin of the animal	3
facts will be found	3
in those parts where	3
to have been able	3
the fact that at	3
to say that there	3
the idea of spirits	3
the most important place	3
aspects of the religious	3
of the intichiuma and	3
them a sort of	3
that we are in	3
to the same totem	3
idea of the supernatural	3
god of the initiation	3
how it happens that	3
case among the warramunga	3
if it is to	3
place in the presence	3
by the mere fact	3
these same ideas are	3
we do not know	3
to be outside of	3
but in order that	3
as a mark of	3
it is not necessary	3
its reason for existence	3
for it is in	3
it is not that	3
such as those of	3
a certain length of	3
this sort will be	3
der ursprung der religion	3
a number of different	3
contains within it a	3
source of all religious	3
have been conceived on	3
the thing serving as	3
true that in certain	3
if they had not	3
undoubtedly the explanation of	3
that the rain fall	3
the totem in the	3
of the totemic religion	3
beings to whom the	3
nature of the individual	3
on the same plane	3
is divided up among	3
in an abstract form	3
they are thought of	3
subject of our study	3
cannot be defined except	3
who take part in	3
outside of and above	3
between the sacred and	3
the two classes of	3
to which he has	3
that certain of the	3
of a new sort	3
is true that some	3
that they have taken	3
is undoubtedly the explanation	3
certain number of sacred	3
that the same is	3
of his tribal brothers	3
the totemic nature of	3
to become conscious of	3
the sacred character which	3
shall see that the	3
from the same source	3
shown that this is	3
if it does not	3
but this is a	3
the fact that we	3
to this point again	3
the special characteristic of	3
are the souls of	3
we know that there	3
is nothing in these	3
for saying that the	3
each other and to	3
has been made to	3
give the name of	3
if it is only	3
either directly or indirectly	3
is of the same	3
in a position to	3
to nothing in reality	3
out of the sensations	3
how they are explained	3
the personal totem of	3
we are trying to	3
it is only in	3
in a number of	3
is a member of	3
if it is not	3
and the members of	3
the shadow of a	3
the value of the	3
in a low voice	3
but it is hard	3
forces with which we	3
in the former case	3
which they are the	3
a disease of language	3
it is quite another	3
rites of oblation and	3
of the same totem	3
the efficacy of the	3
in no way implies	3
as the subject of	3
explained in the same	3
men of that totem	3
different from those which	3
the practices of the	3
but the fact that	3
in the societies of	3
in the inferior societies	3
in all sorts of	3
comparable to that of	3
the basis of a	3
only difference is that	3
aroused in us by	3
difficult to see what	3
social conditions upon which	3
impose themselves upon us	3
only a particular case	3
is equally applicable to	3
product of social causes	3
said that it is	3
the churinga is sacred	3
transformation of the cult	3
is said that they	3
are connected with the	3
and we have seen	3
by the aid of	3
preference to all others	3
the intichiuma and the	3
ancestor is believed to	3
more proof of the	3
is true that they	3
the nature of sacred	3
the royal society of	3
it is in this	3
to make sure that	3
represented in the form	3
which we shall describe	3
it is the soul	3
one more proof of	3
found even in the	3
in the vicinity of	3
they believe that the	3
by one and the	3
if they are not	3
which they have with	3
the clan to which	3
the children of the	3
now able to understand	3
the course of its	3
to account for them	3
the part of the	3
a group of clans	3
certain length of time	3
the midst of the	3
the organization of the	3
the social organization and	3
hubert and mauss have	3
that they can be	3
animal whose name they	3
to prove that the	3
plant or animal whose	3
it is regarded as	3
there are cases where	3
enables us to understand	3
be of the same	3
that even the most	3
which they wish to	3
corresponds to nothing in	3
the basis of all	3
fact that among the	3
a grave change of	3
the bottom of a	3
because the idea of	3
chief of the group	3
the life of men	3
cannot be reduced to	3
feels the need of	3
fact that they have	3
give the effect of	3
the advancement of science	3
that is essential in	3
that we did not	3
is to be remembered	3
the statlumh of british	3
on australian medicine men	3
the worshippers in the	3
origin of idea of	3
the beings of the	3
to be in the	3
the elements out of	3
is not the product	3
is that of the	3
as well as in	3
endowed with a sort	3
the processes by which	3
of the indian nations	3
that of the individual	3
the point of making	3
but it is a	3
by this very fact	3
it is still necessary	3
the appearance of a	3
every time that it	3
which is considered the	3
of the individual is	3
refuses to admit that	3
in the same fashion	3
it is very possible	3
the principle upon which	3
impossible that they should	3
principal object of the	3
nature of the animal	3
is no longer a	3
the cult is not	3
things with which they	3
the fundamental notions of	3
it is a veritable	3
which we just spoke	3
to the exclusion of	3
of the eighteenth century	3
kaitish and the unmatjera	3
is even necessary that	3
of these beliefs and	3
is still necessary to	3
the very fact of	3
of ideas and sentiments	3
ideas of the soul	3
to assure the reproduction	3
which constitutes the very	3
ursprung der religion und	3
to the letter of	3
but on the contrary	3
have this same character	3
which are connected with	3
after it has once	3
the effect of a	3
one of these is	3
according to this hypothesis	3
it is among the	3
but on the other	3
that there is nothing	3
the most idealistic religions	3
the import of the	3
of course this does	3
the effusions of blood	3
reasons which we have	3
except on condition of	3
is found among the	3
there are scarcely any	3
in the same tribe	3
as a consequence of	3
we shall return to	3
the subject of our	3
reason for this is	3
is determined by the	3
into the world of	3
that they are the	3
imitative rites and the	3
of all the totems	3
it is the very	3
that of the animal	3
the collective totem is	3
see durkheim and mauss	3
it is still more	3
does not confine itself	3
of one of the	3
in the conception of	3
in the same circumstances	3
regarded as a sort	3
the fact that there	3
to show that they	3
but we also know	3
which is imminent in	3
a very general rule	3
of the group is	3
totemic nature of the	3
the very notion of	3
this is the first	3
a cult of the	3
had occasion to show	3
equal to the whole	3
us to understand how	3
have seen that totemism	3
on the model of	3
themselves on the ground	3
it is well known	3
the mythical history of	3
so it seems as	3
its origin in the	3
is made of the	3
proved by the fact	3
do not seem to	3
taken from social life	3
bonds uniting him to	3
in the rites of	3
that they have a	3
associated in the mind	3
the cosmological system of	3
of a secondary formation	3
of a different sort	3
in the ceremonies of	3
if they are so	3
been able to take	3
do not reincarnate themselves	3
we shall show that	3
one might even ask	3
should have the same	3
a time came when	3
if we do not	3
not been able to	3
because they are sacred	3
bears witness to the	3
to do with the	3
was believed that the	3
as to form a	3
is not yet complete	3
and women of the	3
is as though he	3
it is the body	3
we arrive at the	3
it is sometimes said	3
the isles of the	3
one of the forms	3
the species whose name	3
in and through society	3
at every moment of	3
lectures on the science	3
would be impossible to	3
it may be asked	3
the totemic species are	3
in his golden bough	3
a part of ourselves	3
only the members of	3
forces are thought of	3
of a single tribe	3
of oblation and communion	3
an understanding of the	3
to the men of	3
so there is a	3
but it is true	3
conceived under the form	3
is always the same	3
of the rites which	3
the bonds uniting him	3
the part is equal	3
are able to understand	3
have just been studied	3
the cry of the	3
of the initiation is	3
that it is sometimes	3
a little of it	3
the principle of the	3
on the eve of	3
man and the world	3
it is there that	3
is found even in	3
be said that it	3
the idea of personality	3
even go so far	3
der religion und kunst	3
it is on this	3
we propose to study	3
it is also necessary	3
of the wild cat	3
only when it is	3
back to this point	3
the same thing with	3
the more advanced religions	3
of a dead man	3
the direction of the	3
it serves as the	3
the close of this	3
representations of the totem	3
is undoubtedly true that	3
of the human intelligence	3
to the one we	3
de la nouvelle france	3
the hierarchy of sacred	3
with which it has	3
he attributes to them	3
of force in general	3
of the man and	3
we find at the	3
idea of force is	3
the object in which	3
united to each other	3
in preference to all	3
course this does not	3
of the soul in	3
each totemic group has	3
is a very general	3
same in both cases	3
of the australian museum	3
upon the nature of	3
and consequently it is	3
of the individual and	3
does not come from	3
this is possible only	3
of a man is	3
object of the cult	3
the greater part of	3
is to be sought	3
at the close of	3
for in that case	3
that the dead man	3
totemic plant or animal	3
is before all else	3
is evident that they	3
while at the same	3
is because they are	3
the perpetuity of the	3
of the things which	3
we confine ourselves to	3
both have the same	3
how men have been	3
difference between the two	3
principle is the same	3
it is in them	3
manner in which they	3
already seen how the	3
may be said that	3
been conceived on the	3
far is it from	3
he is forced to	3
of the other clans	3
the only difference is	3
is confounded with the	3
the moment when these	3
cannot be understood except	3
records of the australian	3
causes which have given	3
such and such a	3
in nature from that	3
so it is important	3
of a great god	3
is nothing other than	3
of the world and	3
of the great god	3
of a moral power	3
the essential traits of	3
and the object of	3
played an important part	3
notes on the australian	3
is true that we	3
it is in no	3
it is made of	3
in and through the	3
in the great majority	3
in this sense that	3
is for this reason	3
system of ideas and	3
the study of the	3
the system of ideas	3
in whole or in	3
it is sufficient to	3
particular case of the	3
idea of a church	3
to do violence to	3
such is the case	3
it is upon this	3
between a man and	3
les fonctions mentales dans	3
are of religious origin	3
even in the australian	3
and since it is	3
made up entirely of	3
two phratries of the	3
which they attribute to	3
body of the ancestor	3
the theorists of animism	3
in contact with a	3
run the risk of	3
that of the arunta	3
there is no society	3
mere fact that they	3
the flesh of this	3
pure and the impure	3
if there is a	3
is equal to the	3
it remains true that	3
the branches of trees	3
how far it is	3
of beliefs and rites	3
of the arunta is	3
is true for the	3
object in which it	3
it seems to be	3
believes that she conceived	3
to be remembered that	3
member of the clan	3
so it is far	3
into a certain number	3
is very possible that	3
but since it is	3
life of the individual	3
that the belief in	3
form of the religious	3
is the first form	3
rites of which we	3
serves to designate the	3
was the first to	3
seems as though they	3
intichiuma of the arunta	3
the notion of a	3
is what has happened	3
to the isles of	3
different aspects of one	3
to the same degree	3
it is known that	3
the men and women	3
the aborigines of the	3
notion of the soul	3
be found in nor	3
is possible to explain	3
in a single clan	3
is possible only when	3
to be of the	3
after the mourning is	3
a bond of kinship	3
idea of the totem	3
and the neighbouring tribes	3
and in no way	3
this conception of the	3
to the rank of	3
that which we have	3
we also know that	3
men and women of	3
the phenomena of nature	3
whose totem is a	3
the same time they	3
is clear that the	3
scarcely more than a	3
to make use of	3
shall presently see that	3
of the same name	3
in the mind in	3
other of the two	3
the other forms of	3
animals and plants which	3
part is equal to	3
from one and the	3
believes that the soul	3
as long as it	3
is far from being	3
the totemic principle is	3
the religion which we	3
the centre of the	3
they are of a	3
the spirit of an	3
which are the most	3
so intimately associated with	3
the sacred from the	3
the most primitive religions	3
the people of the	3
do not correspond to	3
nature of sacred things	3
and the product of	3
it is a religious	3
the most advanced religions	3
is thus that the	3
a sort of mystic	3
totemic animals and plants	3
do not belong to	3
is not a member	3
is through it that	3
but it is well	3
things which are classified	3
so it must be	3
one case as in	3
totem of a phratry	3
so far is it	3
the act by which	3
rites which have just	3
quite another matter with	3
it is a well	3
a part of our	3
the special nature of	3
without changing its nature	3
soul of the dead	3
to live in the	3
of the life of	3
is a group of	3
return to this point	3
a series of articles	3
out of the same	3
are used in the	3
a greater or less	3
the making of religion	3
the mere act of	3
is divided into two	3
shall return to this	3
between the idea of	3
is the spirit of	3
that in this tribe	3
remembered that among the	3
this is undoubtedly the	3
it also has a	3
it ought to be	3
is still to be	3
the same process is	3
sometimes it is a	3
of the science of	3
with designs representing the	3
primitive and simple religion	3
of the totemic system	3
they have not been	3
already pointed out that	3
the blood of the	3
there may be between	3
for the idea of	3
is by no means	3
since they are not	3
case as in the	3
the postulate upon which	3
the fecundity of the	3
believed to be connected	3
it is to the	3
the clan is a	3
manner in which it	3
if it were not	3
which is inherent in	3
as if it were	3
in which the group	3
of the sacred and	3
the totem of a	3
it is inadmissible that	3
how does it happen	3
believe that it is	3
do not wish to	3
is completely lacking in	3
distinct from each other	3
but this is because	3
is impossible to see	3
from another point of	3
that by this means	3
a part of their	3
from the preceding only	3
aspect of the collective	3
suggested to men by	3
to catch a glimpse	3
in order that they	3
the only ones which	3
a part of it	3
to which he is	3
is there that the	3
as the product of	3
this is equivalent to	3
is by means of	3
found in spencer and	3
and many other tribes	3
in the initiation ceremonies	3
this is the one	3
aspects of one and	3
such or such a	3
the extraction of teeth	3
we do not have	3
form of the totemic	3
course of the initiation	3
does not limit itself	3
in which they reside	3
we are dealing with	3
the fact that these	3
at a certain time	3
of souls or spirits	3
constituent elements of the	3
statlumh of british columbia	3
upon which he depends	3
between science and religion	3
soul of the group	3
species of animal or	3
is not foreign to	3
totems of the clans	3
which are found in	3
identical with those which	3
from whom the clan	3
bear the name of	3
the aborigines of victoria	3
it is still to	3
for this reason that	3
a result of this	3
to enter into the	3
that it would be	3
aspects of the same	3
the influence of these	3
true that there is	3
in certain cases the	3
fulfil the same function	3
to the study of	3
in the following terms	3
we are now in	3
point of departure for	3
is to make the	3
the same as those	3
marked with a religious	3
has a sacred character	3
has its centre at	3
can aid us in	3
of the new generation	3
among the arunta it	3
be explained in the	3
the totemic species is	3
saying that it is	3
it is one of	3
of cutting the hair	3
the individuals who compose	3
a member of a	3
to a certain extent	3
this is the soul	3
be remembered that among	3
the principle that the	3
the principal object of	3
theory which we have	3
so they do not	3
the young man is	3
have believed that the	3
of the negative cult	3
the difference between the	3
the others were derived	3
that it is its	3
idea of the sacred	3
of the royal society	3
this is not the	3
is the only one	3
men have believed that	3
in the heart of	3
are now in a	3
and gillen say that	3
there is nothing to	3
uniting him to the	3
as the initiation is	3
is it from being	3
is a sacred thing	3
the theory which we	3
in spite of all	3
so the soul is	3
it has become a	3
what happens among the	3
found in the most	3
to the manner in	3
in the order of	3
hierarchy of sacred things	3
what is called a	3
the clan is descended	3
and that of a	3
a man and his	3
and simple religion which	3
we have just cited	3
to give the name	3
to all sorts of	3
at a certain moment	3
the most primitive which	3
at the time of	3
and it was only	3
the spirits and gods	3
the other of the	3
open their veins and	3
is not to be	3
and on the other	3
does not have some	3
is an integral part	3
of the statlumh of	3
participate in the same	3
the individual soul is	3
from the very first	3
to show that the	3
seem to have been	3
report on the ethnology	3
whole or in part	3
part of the body	3
conditions upon which it	3
of animals and plants	3
the body of an	3
is also forbidden to	3
there is the same	3
varieties of the same	3
are to be seen	3
are attached to it	3
there are even some	3
in a material form	3
does it happen that	3
only a system of	3
this conception is not	3
it is that which	3
that the former are	3
isles of the dead	3
are attached to them	3
land of the dead	3
for the reasons which	3
the same in both	3
the elements of the	3
one another in the	3
is outside of us	3
that in this case	3
the fate of the	3
of which we just	3
the arunta and loritja	3
close relations with the	3
the idea of mana	3
a man of the	3
it may leave it	3
to catch glimpses of	3
species of the same	3
do not come from	3
spirits of which we	3
is the case in	3
name of a great	3
sort will be found	3
matter out of which	3
to be distinguished from	3
true that according to	3
of a sacred character	3
they think of themselves	3
the basis of our	3
believe that they are	3
the australian does not	3
sight of the fact	3
have been taken from	3
of the united states	3
relations which they have	3
course it is not	3
not equivalent to saying	3
association of ideas by	3
from being able to	3
the very principle of	3
one more proof that	3
association for the advancement	3
cult of the ancestors	3
the product of social	3
way in which they	3
object of making the	3
it is through it	3
the terms of the	3
is not allowed to	3
to a greater or	3
as we have said	3
greater or less extent	3
is submitted to a	3
the sacred beings upon	3
it is from it	3
of the clan are	3
in the majority of	3
clan which has been	3
is regarded as a	3
in the same family	3
is believed to produce	3
way of saying that	3
not confine itself to	3
as well as a	3
men of the other	3
totemism of the clan	3
the forms of the	3
the outward and visible	3
on la prohibition de	3
it is undoubtedly true	3
the mark of a	3
of the moral order	3
the wild cat totem	3
would seem to be	3
group happens to be	3
the real function of	3
they impose themselves upon	3
among the thompson indians	3
of the animal and	3
witness to the fact	3
is necessary that these	3
this is why we	3
have seen how the	3
the individual and his	3
manner in which this	3
the spirit of the	3
in the details of	3
we have set forth	3
it comes to be	3
of itself and of	3
the idea which it	3
in the totemic ceremonies	3
by means of the	3
which must be treated	3
which are believed to	3
there is no difference	3
to him from the	3
bears the mark of	3
be necessary to admit	3
in the constitution of	3
of the aborigines of	3
the number of the	3
the details of the	3
under the direction of	3
the stseelis and skaulits	3
for the history of	3
same state of mind	3
in a better condition	3
only a part of	3
what has happened to	3
been observed among the	3
it is not always	3
grave change of condition	3
in the notion of	3
same is true of	3
the same state of	3
the things in which	3
the totemic animal is	3
in the following manner	3
a dead man is	3
there are a certain	3
we must not forget	3
in certain parts of	3
the sentiments inspired by	3
the identity of the	3
is because the idea	3
in one or the	3
it is admitted that	3
we owe to strehlow	3
is as though they	3
to the phratry of	3
we do not wish	3
goes so far as	3
with no break of	3
him as a sort	3
reason for its existence	3
system of rites which	3
and encounter bay tribes	3
whose function is to	3
of the categories is	3
it as an axiom	3
been able to survive	3
just as there is	3
among the tribes on	3
on the occasion of	3
each member of the	3
not peculiar to the	3
the religious and moral	3
is quite another matter	3
way as to form	3
the reason for the	3
it is not without	3
name of the animal	3
attributed to it by	3
definition of religious phenomena	3
which are derived from	3
the species to which	3
and could not be	3
relations with one another	3
reproduction of the species	3
life of the australian	3
of those who have	3
intimately associated with the	3
even goes so far	3
wakan of the sioux	3
there is no people	3
far as they are	3
of the totemic being	3
essential part of the	3
articles in the globus	3
has enabled us to	3
resembles that of the	3
but from the fact	3
they say that he	3
is also that of	3
the principal ritual attitudes	3
of the soul of	3
spencer and gillen assisted	3
beliefs which we have	3
which is characteristic of	3
the belief in a	3
a sort of physical	3
the two phratries of	3
in speaking of the	3
say that he is	3
in which the soul	3
may be able to	3
the best proof of	3
think of themselves as	3
it is not clear	3
the form in which	3
of the clan to	3
unity of the tribe	3
from which the others	3
further notes on the	3
in a large part	3
the lips of the	3
the soul and the	3
division of things into	3
the initiation is the	3
the pure and the	3
take the place of	3
does not seek to	3
animal or plant to	3
not be extended to	3
they are like the	3
of the collective totem	3
the same name and	3
do not have the	3
so it is in	3
it goes to the	3
not differ materially from	3
to be the most	3
men of this totem	3
orenda of the iroquois	3
it is even necessary	3
it is from this	3
on the science of	3
from the animal and	3
show that they are	3
is held to be	3
in all that is	3
for it does not	3
is supposed to be	3
had only a secondary	3
of a religious nature	3
respect inspired by the	3
that the categories are	3
so far as the	3
a particular form of	3
the churinga of the	3
is regarded as the	3
is the nature of	3
are regarded as the	3
all that is necessary	3
as an axiom that	3
in the belief in	3
it even happens that	3
which it is nourished	3
a belief in a	3
to see in it	3
of the animal whose	3
in a determined order	3
between the individual and	3
life of the group	3
is not easy to	3
state of the group	3
which serve as totems	3
have seen that in	3
if we are going	3
aspect of the totemic	3
are of a different	3
is the function of	3
is not always the	3
necessary to admit that	3
can be applied to	3
keep at a distance	3
the time of the	3
and marriage in australia	3
that which is most	3
of things attributed to	3
the phratry of which	3
are believed to come	3
whose name he bears	3
the relationship of the	3
of the physical world	3
he is a man	3
between the two phratries	3
of religious thought and	3
on the ground and	3
is derived from it	3
among the warramunga and	3
she believes that the	3
circle of sacred things	3
the animal seems to	3
that there are two	3
the distinctive characteristics of	3
only in so far	3
the first sacred beings	3
it is impossible that	3
from the profane world	3
to that which is	3
the science of language	3
and all the women	3
or animal whose name	3
designate the totem of	3
ethnology of the statlumh	3
the idea that outside	3
is greater than he	3
to every sort of	3