trigram

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

trigram	frequency
spencer and gillen	203
the idea of	193
it is not	141
it is the	138
a sort of	133
it is a	122
the fact that	118
which we have	111
that it is	108
of the clan	107
it is true	101
this is the	101
in the same	99
of the same	98
of the soul	92
is true that	88
it is because	83
at the same	82
on the contrary	81
that of the	80
the same time	79
of the totemic	77
idea of the	77
but it is	76
which it is	74
on the other	73
in order to	70
that they are	68
the object of	68
there is no	67
that is to	66
is to say	66
there is a	65
the religious life	63
the other hand	61
of the dead	60
among the arunta	60
the form of	58
we have seen	57
the nature of	57
of the totem	57
in the first	55
is believed to	54
we do not	54
the first place	53
it is to	53
it does not	53
it is necessary	53
the course of	52
of the religious	52
been able to	52
in which the	51
we have already	51
as well as	50
the soul is	50
according to the	50
the notion of	49
the men of	47
of the individual	47
one of the	47
more or less	46
of which we	46
the totem of	46
a part of	46
the name of	46
of this sort	45
the totem is	45
in the course	44
is the case	44
of the animal	44
they do not	43
we have just	43
they are not	43
as we have	42
it is in	42
the same way	41
nature of the	41
it is only	41
we shall see	41
have the same	40
made up of	40
of the cult	40
is not the	40
the members of	39
the basis of	39
so far as	39
is to be	39
so it is	39
the souls of	38
the product of	38
is not a	38
it has been	38
of the tribe	37
form of the	37
which they are	37
it may be	37
way in which	36
of the group	36
fact that the	36
is the same	36
that there is	36
for it is	36
in a word	36
it is also	36
to say that	36
members of the	35
the origin of	35
part of the	35
in which it	35
in the form	35
the totemic species	35
it would be	34
this is because	34
and the same	34
in regard to	34
men of the	34
all that is	34
totem of the	34
of which it	34
the soul of	34
is because the	34
by means of	33
among the warramunga	33
point of view	33
the way in	33
from the fact	33
in no way	33
place in the	32
animal or plant	32
certain number of	32
there is nothing	32
a certain number	32
the life of	32
have seen that	32
of spencer and	32
animal or vegetable	31
the totemic principle	31
is only a	31
a system of	31
and it is	31
the totemic animal	31
of the idea	31
this is why	31
idea of a	31
the existence of	30
of which the	30
does not have	30
the history of	30
souls of the	29
of the ancestor	29
in any case	29
in spite of	29
are believed to	29
this is a	28
of the other	28
the case with	28
by the fact	28
up to the	28
it is believed	28
at the moment	28
the moment when	28
which he is	28
that it has	28
that this is	28
is necessary to	28
is not merely	28
on this point	28
as we shall	28
if it is	28
the animal or	27
all sorts of	27
to which the	27
the body of	27
the science of	27
as it is	27
that which is	27
a matter of	27
for this reason	27
of sacred things	27
of the two	26
that they have	26
to each other	26
in the mind	26
at the basis	26
this is what	26
when it is	26
as a matter	25
be found in	25
matter of fact	25
out of the	25
the cult of	25
seems to be	25
could not be	25
between the two	25
in relation to	25
soul of the	25
of the arunta	25
the work of	25
character of the	24
on the ground	24
in so far	24
it will be	24
the dead man	24
of the rite	24
the influence of	24
a sacred character	24
two sorts of	24
believed to have	24
the explanation of	24
the world of	24
that there are	24
found in the	23
each of them	23
as a whole	23
it is this	23
as it were	23
which it has	23
with which the	23
is a part	23
of an animal	23
the individual totem	23
to the same	23
regard to the	22
when they are	22
of north america	22
or at least	22
is necessary that	22
we have been	22
that he is	22
the manner in	22
they are the	22
there is one	22
will be found	22
which we shall	22
a state of	22
of which they	22
the result of	22
is in the	22
manner in which	22
at a distance	22
because they are	22
it is from	22
in which they	22
because it is	21
just as the	21
it is an	21
in this case	21
far from being	21
to account for	21
in the nature	21
they say that	21
life of the	21
is the one	21
he does not	21
which they have	21
these are the	21
that is why	21
product of a	21
have been able	21
say that it	21
an animal or	21
since it is	21
are to be	21
to the present	20
of the sacred	20
which we are	20
case with the	20
and in the	20
as long as	20
the rites of	20
is because it	20
to explain the	20
to that of	20
the effect of	20
relations with the	20
of the ceremony	20
that he has	20
with each other	20
believed to be	20
which does not	20
true that the	20
of a single	20
it is impossible	20
that the idea	20
are not the	20
of the initiation	20
the system of	20
this is not	20
sacred character of	19
in addition to	19
at the beginning	19
in such a	19
only in the	19
which is not	19
the principle of	19
of the alcheringa	19
object of a	19
as a sort	19
the sacred character	19
but at the	19
but there are	19
upon which they	19
it is even	19
and that of	19
which is the	19
the clan is	19
each of these	19
it should be	19
origin of the	19
is no longer	19
large number of	19
thought of as	19
that the soul	19
even in the	19
one and the	19
as soon as	19
the cult is	19
to be the	19
is made up	19
from which the	19
more than a	19
it is possible	19
due to the	19
in certain cases	19
it must be	18
to have been	18
it is by	18
the midst of	18
of the body	18
has the same	18
aspect of the	18
the only ones	18
in a general	18
such a way	18
according to spencer	18
upon which it	18
we know that	18
in order that	18
of the australian	18
at least in	18
object is to	18
the most primitive	18
is due to	18
a multitude of	18
from this point	18
are able to	18
seems as though	18
this point of	18
the belief in	18
it is made	18
more than that	18
has been able	18
between these two	18
the totems of	18
attributed to the	18
say that the	18
the tribes of	18
there are some	18
of the first	18
a man is	18
hubert and mauss	17
to be found	17
the one hand	17
is at the	17
is that the	17
the indians of	17
in a certain	17
the positive cult	17
out of which	17
to the fact	17
the same sort	17
it seems to	17
in other words	17
have just been	17
in the other	17
on the one	17
connected with the	17
parts of the	17
under the influence	17
of every sort	17
to a certain	17
the theory of	17
explanation of the	17
of religious thought	17
the intichiuma of	17
is believed that	17
the study of	17
which he has	17
they have been	17
they believe that	17
it is very	17
a man who	17
of the world	17
the conception of	17
with which they	17
is nothing in	17
of the universe	17
but if the	16
be able to	16
in the midst	16
is able to	16
owing to the	16
body of the	16
there is something	16
according to strehlow	16
those of the	16
attributed to it	16
these two sorts	16
for the same	16
to spencer and	16
the old men	16
seem to be	16
of which he	16
to which it	16
is impossible to	16
a group of	16
in a large	16
it is quite	16
the ceremonies of	16
not the only	16
as in the	16
basis of the	16
to which he	16
is the object	16
nothing more than	16
first of all	16
there are even	16
it could not	16
totems of the	16
even the most	16
a long time	16
to be explained	16
of a man	16
in one sense	16
there are no	16
to the first	16
object of the	15
of the whole	15
there is an	15
the need of	15
to show that	15
the presence of	15
to the idea	15
the two phratries	15
that of a	15
is why the	15
kamilaroi and kurnai	15
already pointed out	15
according to a	15
on the same	15
is one of	15
it seems as	15
of the most	15
whose object is	15
elements of the	15
the same name	15
the same thing	15
of central australia	15
because of the	15
the chief of	15
the beginning of	15
but in the	15
the circle of	15
that the first	15
plant or animal	15
animals or plants	15
the idea that	15
we shall have	15
it is still	15
it was only	15
are going to	15
the things which	15
fact that they	15
it cannot be	15
of religious forces	15
not at all	15
shown by the	15
with which it	15
form of a	15
belong to the	15
the young man	15
a large number	15
of all the	15
is forbidden to	15
a certain degree	15
a general way	15
is the product	14
chief of the	14
to which they	14
it has the	14
a way of	14
it is said	14
the point of	14
we have shown	14
in the most	14
totemism and exogamy	14
and which is	14
by which the	14
it has a	14
but there is	14
conception of the	14
to be sure	14
of the collective	14
animals of the	14
science of religions	14
sometimes it is	14
with which he	14
not fail to	14
but this is	14
part in the	14
the clan of	14
attached to the	14
by the way	14
of the rites	14
of the ancestors	14
as much as	14
the rite is	14
in which this	14
to the group	14
to the other	14
as they are	14
and that it	14
of these two	14
is not at	14
is thought to	14
the religion of	14
a way as	14
under the form	14
history of the	14
tribes of central	14
enter into the	14
in the religious	14
the social organization	14
he is not	14
one of these	14
the same totem	14
and that the	14
forms of the	14
where it is	14
regarded as a	14
intichiuma of the	14
in connection with	14
and all the	14
we are going	13
he is a	13
of the intichiuma	13
among the kaitish	13
religion of the	13
see spencer and	13
is the most	13
of the child	13
the rites which	13
the source of	13
it is found	13
tribes of the	13
the place where	13
way as to	13
that among the	13
inspired by the	13
a number of	13
is not to	13
by spencer and	13
break of continuity	13
is found in	13
far as to	13
ideas and sentiments	13
before all else	13
cult of the	13
is not because	13
the image of	13
to believe that	13
reproduction of the	13
of the great	13
notion of the	13
the same nature	13
clan of the	13
is not without	13
the part of	13
is in no	13
ancestor of the	13
that they were	13
quite on the	13
with a sort	13
than that of	13
from the moment	13
it is society	13
among the dieri	13
are made up	13
to the one	13
each of the	13
well as the	13
of the word	13
the spirit of	13
a means of	13
that the same	13
to which we	13
religious forces are	13
those which we	13
for a long	13
it is at	13
which must be	13
seems to have	13
unity of the	13
is possible to	13
one of its	13
in this way	13
do not mean	13
each other and	13
could not have	13
ceremonies of the	13
come from the	13
name of the	13
which have been	12
sense of the	12
spite of the	12
form of an	12
it is evident	12
the genesis of	12
is also a	12
of the primitive	12
from that of	12
but they are	12
new south wales	12
fact that it	12
course of the	12
given to the	12
they may be	12
have occasion to	12
or vegetable species	12
as that of	12
which they were	12
beliefs and practices	12
according to him	12
us to understand	12
that in the	12
it is as	12
from the profane	12
in a sense	12
of the kangaroo	12
it in the	12
there are others	12
have already pointed	12
not have the	12
the clan and	12
the foundation of	12
rites which we	12
indians of north	12
animals and plants	12
mean to say	12
the aid of	12
is because they	12
to one another	12
the right of	12
shall see that	12
of the roy	12
every time that	12
all the other	12
of the human	12
totem is a	12
the ideas of	12
confounded with the	12
to the clan	12
the negative cult	12
outside of the	12
they have a	12
according to which	12
we shall not	12
the majority of	12
the totemic emblem	12
to be a	12
it is certain	12
that is not	12
the sacred beings	12
if they are	12
as to say	12
which are the	12
nature of things	12
to the animal	12
history of religions	12
in each of	12
where they are	12
from each other	12
up of the	12
in all the	12
hence comes the	12
ought to be	12
does not differ	12
we shall presently	12
could not fail	12
the other phratry	12
man and the	12
more than the	12
the case of	12
to have a	12
fison and howitt	12
to us to	11
the rhythm of	11
of the physical	11
they are made	11
because they have	11
if we are	11
moment when the	11
of those who	11
addition to the	11
if he is	11
is said that	11
enables us to	11
for they are	11
of the men	11
implied in the	11
majority of the	11
are attached to	11
in the world	11
that we have	11
and of the	11
some of the	11
account for the	11
no need of	11
it sometimes happens	11
of the categories	11
the animal is	11
is a way	11
is a sort	11
attributed to them	11
be said that	11
the idea which	11
believed that the	11
we are able	11
if it were	11
a series of	11
is certain that	11
is enough to	11
is not enough	11
that we are	11
and at the	11
we are now	11
the spirits of	11
that in certain	11
of the moral	11
in the tribes	11
nothing in the	11
the same with	11
and which are	11
so to speak	11
not mean to	11
upon which the	11
of a certain	11
derived from the	11
the churinga are	11
of a cult	11
of the ritual	11
shall have occasion	11
aspects of the	11
it is no	11
the efficacy of	11
organization of the	11
religious nature of	11
a religious character	11
that it was	11
a time when	11
which we can	11
the spot where	11
cannot fail to	11
to assure the	11
of this same	11
into relations with	11
is the soul	11
it frequently happens	11
it as a	11
the reproduction of	11
in the presence	11
not merely a	11
since they are	11
to have the	11
seen that the	11
it is thus	11
which are not	11
true that this	11
in every direction	11
do not have	11
take place in	11
is supposed to	11
the origins of	11
man who has	11
which do not	11
consists in a	11
that according to	11
first form of	11
of these beliefs	11
may say that	11
exactly the same	11
the great god	11
say that they	11
it is his	11
the ceremony is	11
the animals of	11
characteristic of the	11
they have not	11
of the second	11
the body is	11
according to this	11
made out of	11
as for the	11
of a very	11
to the most	11
should not be	11
we may say	11
the end of	11
so they are	11
would be impossible	11
know that the	11
the first to	10
is difficult to	10
they could not	10
in this sense	10
the phenomena of	10
only a secondary	10
come back to	10
is still more	10
the man and	10
there can be	10
in the very	10
not only is	10
the arunta and	10
common to the	10
others which are	10
could never have	10
this way of	10
by all the	10
in a state	10
to the profane	10
it is therefore	10
from the one	10
is much more	10
just like the	10
from one another	10
of a religious	10
represented in the	10
with the same	10
enable us to	10
must not be	10
in the intichiuma	10
in which he	10
has its own	10
in other cases	10
under the name	10
of a double	10
by which it	10
the rites are	10
that the individual	10
the most important	10
the category of	10
it is forbidden	10
to see how	10
aid us in	10
the australian societies	10
the feeling of	10
is regarded as	10
of a different	10
proved by the	10
to the circumstances	10
for this is	10
essential element of	10
much as to	10
the more advanced	10
of the clans	10
if they were	10
state of mind	10
there are many	10
sacred and the	10
with which we	10
connection with the	10
to see what	10
to make the	10
it possible to	10
the reason for	10
among the euahlayi	10
of rites which	10
work of the	10
made of the	10
to admit that	10
are of a	10
the soul and	10
number of tribes	10
far as it	10
to the individual	10
the collective totem	10
is attributed to	10
in a single	10
to make them	10
of the social	10
mere fact that	10
of the species	10
foundation of the	10
sometimes happens that	10
to that which	10
which has been	10
even if the	10
from which it	10
the religions of	10
the concept of	10
it is hard	10
as to the	10
which it was	10
in and through	10
little by little	10
from those which	10
and to the	10
the categories are	10
the power of	10
in nature from	10
now it is	10
the representations which	10
of the man	10
closely related to	10
the bodies of	10
the young men	10
to understand how	10
the profane world	10
function of the	10
of the semites	10
one of those	10
they are believed	10
a more or	10
make use of	10
is well shown	10
to the sacred	10
of the iroquois	10
and sometimes even	10
none the less	10
the mere fact	10
seems to us	10
common to all	10
not to be	10
to the whole	10
and the profane	10
would be necessary	10
be necessary to	10
by the very	10
among the kurnai	10
along with the	9
the moment of	9
is evident that	9
there was a	9
in the following	9
is a member	9
the authority of	9
of our study	9
the churinga is	9
of course the	9
to the soul	9
true that in	9
are the most	9
a little of	9
and in a	9
the group of	9
have been conceived	9
a sacred thing	9
which we must	9
it is natural	9
with one another	9
the same in	9
is the totem	9
is only the	9
when a man	9
the former are	9
is hard to	9
point of departure	9
he is the	9
the religious character	9
which it rests	9
believe that they	9
of the warramunga	9
of the organism	9
it was not	9
all the members	9
that in this	9
notion of sacredness	9
many of the	9
to all the	9
characteristics of the	9
believe that the	9
the flesh of	9
it is probable	9
that a man	9
to do with	9
that they should	9
foreign to the	9
become conscious of	9
in the history	9
which take place	9
in a different	9
the relations which	9
a member of	9
a place in	9
moment when it	9
we are not	9
the same as	9
observed among the	9
the former is	9
in the australian	9
is the only	9
in all its	9
body of a	9
it is of	9
not have a	9
among the indians	9
to be descended	9
of the emu	9
are others which	9
is why we	9
of the former	9
of course it	9
the same character	9
of the gods	9
is given to	9
there is not	9
tree or rock	9
of the divine	9
there are two	9
is to this	9
believes that he	9
this does not	9
from the same	9
it is more	9
is thought of	9
a single tribe	9
in which we	9
depend upon the	9
principle of causality	9
the most general	9
one of them	9
that they do	9
the meaning of	9
one of his	9
to the history	9
so we may	9
how it comes	9
of the churinga	9
to designate the	9
of the facts	9
of the phratries	9
more and more	9
but as a	9
whose name the	9
frequently happens that	9
is far from	9
a sacred being	9
them in a	9
to a determined	9
is at least	9
be remembered that	9
cult is addressed	9
which is at	9
from the animal	9
system of ideas	9
same time that	9
an act of	9
beliefs and rites	9
is probable that	9
in the two	9
forbidden to the	9
idea of force	9
be reduced to	9
it is thought	9
is only an	9
of his mother	9
those which the	9
as if they	9
it is difficult	9
it is that	9
from the other	9
which will be	9
to his own	9
the totemic being	9
thought to be	9
they did not	9
it might be	9
to make it	9
soon as the	9
the one which	9
that all the	9
not enough to	9
is derived from	9
is called the	9
in contact with	9
the animals or	9
that the totem	9
well shown by	9
give the name	9
does not follow	9
that which we	9
or of the	9
regarded as the	9
which is to	9
are regarded as	9
it is sometimes	9
by the same	9
such as the	9
comes from the	9
the place of	9
is possible only	9
such is the	9
it seems that	9
image of the	9
but even if	9
he believes that	9
of which is	9
to be in	9
rites of mourning	9
rites of the	9
as though they	9
there are only	9
the forces of	9
see that the	9
analysis of the	9
among the wotjobaluk	9
of the tribal	9
are a part	9
is not an	9
representation of the	9
state of the	9
and the idea	8
the sentiments which	8
among the tribes	8
the value of	8
an ancestor of	8
the mourning is	8
tribes on the	8
are only the	8
outside of us	8
influence of the	8
indian tribes of	8
applied to the	8
which we know	8
if we have	8
the action of	8
a man cannot	8
length of time	8
instruments of the	8
of the living	8
has once been	8
in the more	8
part of his	8
that the two	8
have just seen	8
witness to the	8
time to time	8
happens to be	8
determined by the	8
from the very	8
the doctrine of	8
for the most	8
this that the	8
shall presently see	8
clans of the	8
will be seen	8
the secret of	8
are the object	8
are thought of	8
whole system of	8
that we must	8
of a group	8
existence of the	8
case among the	8
relations which they	8
all the men	8
rites of initiation	8
the question of	8
as though the	8
a religious nature	8
not the same	8
is not surprising	8
in harmony with	8
the individual is	8
not only the	8
of a more	8
the fact is	8
has been made	8
only in and	8
they seem to	8
succeed one another	8
introduction to the	8
the unity of	8
this state of	8
is not only	8
the bottom of	8
seem to have	8
and the animal	8
appear to be	8
is nothing more	8
clan and the	8
in certain tribes	8
is the first	8
of religious phenomena	8
they must be	8
small number of	8
the forms of	8
of these rites	8
for there is	8
shedding of blood	8
the thompson indians	8
the tribes on	8
the minds of	8
to think of	8
of the things	8
back to the	8
in the body	8
differ in nature	8
there are a	8
in a determined	8
in the case	8
necessary that the	8
element of the	8
among the haida	8
be applied to	8
with that of	8
because it has	8
after it has	8
is clear that	8
the group is	8
found among the	8
we must be	8
but which is	8
the most diverse	8
rites which are	8
order to explain	8
is the more	8
of a woman	8
of men and	8
saying that the	8
to this same	8
association of ideas	8
the individual and	8
the totemic beliefs	8
and it was	8
religious character of	8
a distance from	8
it is undoubtedly	8
source of all	8
of spiritual beings	8
the founders of	8
this conception is	8
secret of the	8
they can be	8
of the fact	8
of them is	8
serve as the	8
how related to	8
reason for existence	8
can only be	8
that the cult	8
from time to	8
thus there is	8
of the positive	8
such as it	8
superior to those	8
this is how	8
to act upon	8
we have described	8
harmony with the	8
function is to	8
origins of these	8
that they can	8
it is important	8
time that it	8
when it has	8
belongs to the	8
the initiation is	8
it is clear	8
transformation of the	8
the totemic group	8
are those which	8
of itself and	8
relation to the	8
two forms of	8
genesis of the	8
are divided into	8
another aspect of	8
one which is	8
australian medicine men	8
souls of men	8
of the ceremonies	8
such as those	8
may be said	8
be in the	8
of a sacred	8
of the deceased	8
with the totemic	8
the only one	8
in the sense	8
which serves as	8
the god of	8
happens that the	8
what it is	8
in the life	8
the same author	8
those which are	8
tribes of north	8
letter of the	8
this conception of	8
is the result	8
associated with the	8
a wholly different	8
are the only	8
of one and	8
sacred and profane	8
theory of knowledge	8
on to the	8
that totemism is	8
is this which	8
been attributed to	8
at the bottom	8
for the first	8
the period of	8
correspond to the	8
but we know	8
is a very	8
different aspects of	8
is as though	8
member of the	8
attribute to the	8
that men have	8
different parts of	8
due to a	8
does not come	8
is a man	8
not without a	8
this belief is	8
the fact of	8
into the ground	8
or the other	8
bodies of the	8
to the point	8
members of a	8
of the notion	8
his personal totem	8
in us by	8
us to be	8
fact that in	8
place where the	8
they have the	8
to such an	8
all the others	8
into one another	8
is of the	7
they are to	7
the indian tribes	7
the imitative rites	7
who do not	7
the religious forces	7
the man is	7
to saying that	7
of one of	7
so there is	7
in the next	7
not differ in	7
to be able	7
but more than	7
are found in	7
certain of the	7
which a man	7
the case among	7
to the cult	7
the white cockatoo	7
it is one	7
it is generally	7
which spencer and	7
the collective life	7
it is enough	7
theory of the	7
now able to	7
do not come	7
the first time	7
animal whose name	7
of a sort	7
name the clan	7
of a special	7
and we have	7
they are so	7
as far as	7
relationship of the	7
belonging to the	7
we must not	7
confused with the	7
an animal form	7
the effects of	7
the totemic religion	7
see that this	7
connection between the	7
the initiation ceremonies	7
at the end	7
with the idea	7
come in contact	7
is no religion	7
we find the	7
idea of sacredness	7
entered into the	7
aboriginal tribes of	7
forces of nature	7
is destined to	7
the initiation rites	7
of any sort	7
the people of	7
the sacred and	7
from which he	7
if there is	7
is equivalent to	7
system of interdicts	7
the soul which	7
the names of	7
of this work	7
the soul was	7
is thus that	7
they are only	7
the child is	7
that of his	7
nearly all the	7
the hypothesis of	7
but we shall	7
to prove that	7
which are found	7
the most recent	7
he could not	7
notes on the	7
from the first	7
the state of	7
say spencer and	7
some of them	7
principle which is	7
forces with which	7
but these are	7
never have been	7
men have been	7
a small number	7
is as much	7
is attached to	7
found in australia	7
the mark of	7
which the religious	7
of the principal	7
they are more	7
in the genesis	7
yet it is	7
the one is	7
thought of under	7
individual totem is	7
conscious of itself	7
itself to the	7
as though it	7
the sacred rocks	7
this aspect of	7
essential elements of	7
down on the	7
of his own	7
we propose to	7
is only one	7
in his own	7
primitive and simple	7
in this tribe	7
case of the	7
to explain how	7
of course there	7
the totem and	7
as though he	7
among the tlinkit	7
the association of	7
serves as totem	7
object of rites	7
to the different	7
fact that this	7
sacred character is	7
not only in	7
to find the	7
the totemic ceremonies	7
here is the	7
same is true	7
of a new	7
the same word	7
in the paternal	7
see in the	7
number of cases	7
such and such	7
believed that they	7
among the urabunna	7
of a veritable	7
course it is	7
with a certain	7
founders of the	7
they feel that	7
in the great	7
the same class	7
that it should	7
it is for	7
must be made	7
the first are	7
speaking of the	7
the same is	7
themselves with the	7
is the very	7
to show how	7
source of the	7
to this point	7
the importance of	7
encounter bay tribe	7
kinship and marriage	7
meaning of the	7
state in which	7
in the totemic	7
the individual soul	7
from the body	7
to the social	7
the same tribe	7
the next chapter	7
with all the	7
just as well	7
to whom the	7
in the clan	7
the domain of	7
they have no	7
sacred beings are	7
been led to	7
here and there	7
has already been	7
is said to	7
equivalent to saying	7
whole series of	7
the social life	7
confine ourselves to	7
have already seen	7
of the system	7
only as a	7
explanation of this	7
the objects of	7
closely connected with	7
the latter is	7
result of this	7
there is also	7
not peculiar to	7
at the very	7
which the others	7
has not yet	7
able to understand	7
to be made	7
the clan bears	7
to the totem	7
under these circumstances	7
a great deal	7
to represent the	7
they correspond to	7
the same reason	7
representations which express	7
the animal and	7
which he was	7
ethnology of the	7
the personal totem	7
of the society	7
is why it	7
we must seek	7
contributions to the	7
principle of the	7
is not always	7
things which are	7
the causes which	7
how it is	7
the great gods	7
there are also	7
seen how the	7
reason for this	7
and the sacred	7
the one we	7
of the mana	7
comparable to that	7
religion is not	7
of the thing	7
it is far	7
into the body	7
having the same	7
no matter what	7
an integral part	7
which there is	7
the way for	7
the human mind	7
the aborigines of	7
it has no	7
of the concept	7
in the way	7
of the different	7
and even the	7
which the idea	7
the land of	7
said that the	7
would never have	7
has sometimes been	7
totem is not	7
us in understanding	7
such an extent	7
number of the	7
at the foundation	7
is to the	7
had to be	7
we are to	7
the profane life	7
the forces which	7
the ethnology of	7
it is through	7
idea of this	7
is natural that	7
and how it	7
upon the body	7
part of our	7
de la magie	7
in this same	7
god of the	7
the physical world	7
to see in	7
very different from	7
of the centre	7
attached to them	7
spirits of the	7
independent of the	7
the ancestors of	7
thus we see	7
a form of	7
in both cases	7
of the souls	7
have been the	7
the nurtunja and	7
of these is	7
a single clan	7
no question of	7
the observations of	7
things of the	7
and gillen say	7
is proved by	7
in the second	7
of all that	7
in the idea	7
we have not	7
in all probability	7
without a certain	7
true that it	7
the totemic system	7
the wollunqua is	7
the same manner	7
such as they	7
are no longer	7
the same species	7
to those of	7
the details of	7
does not exist	7
to a sort	7
the clan as	7
as to make	7
the society of	7
the number of	7
the totemism of	7
if the soul	7
but on the	7
taken from the	7
been conceived in	7
but it was	7
belief in a	7
the first form	7
totemism of the	7
it is upon	7
the individuals who	7
only by the	7
end of the	7
is that of	7
and that they	7
are connected with	7
it was a	7
which is a	7
at this moment	7
the letter of	7
the two are	7
the witchetty grub	7
not seem to	7
the means of	7
it is merely	7
of ideas and	7
at a certain	7
the sacred world	7
will be remembered	7
just been speaking	7
we have never	7
it was the	7
the discovery of	7
any more than	7
we have proposed	7
according to an	7
are forbidden to	7
is how the	7
of the phratry	7
are necessary to	7
have only a	7
the other is	7
in virtue of	7
divided into two	7
distinguished from the	7
importance of the	7
give birth to	7
a man of	7
the essential elements	7
derived from it	7
are now able	7
are much more	7
is that they	7
have been born	7
has been conceived	7
most primitive and	7
be distinguished from	7
have a religious	6
to give the	6
which would be	6
certain tribes of	6
after a fashion	6
fail to be	6
the elements of	6
the maternal totem	6
of a moral	6
de quelques formes	6
and sentiments which	6
which belong to	6
it is he	6
the same sense	6
whole group of	6
that the men	6
but if this	6
natural that the	6
spot where the	6
of continuity between	6
and consequently the	6
the necessity of	6
is not by	6
same with the	6
that is sacred	6
into the religious	6
that the totemic	6
but it does	6
which is believed	6
them to the	6
of the beliefs	6
the animal whose	6
is peculiar to	6
among the omaha	6
from the mere	6
category of time	6
no break of	6
do not allow	6
to leave the	6
and the totemic	6
in which these	6
have believed that	6
is true of	6
is a veritable	6
the totality of	6
had once been	6
do not know	6
the transformation of	6
a bond of	6
from them that	6
enters into the	6
in their own	6
because of its	6
minds of the	6
it is under	6
of the haida	6
the sensation of	6
is no reason	6
nurtunja and the	6
are in a	6
it comes that	6
the individual to	6
the other clans	6
societies of the	6
not touch the	6
totem in the	6
thus it is	6
is just what	6
which may be	6
an extent that	6
related to the	6
a sign of	6
this is undoubtedly	6
examples of this	6
though it is	6
to make a	6
should be the	6
is that which	6
careful not to	6
that the souls	6
that spencer and	6
and to which	6
of beliefs and	6
customs of the	6
interest for the	6
of the sioux	6
spirits and gods	6
not come from	6
we have even	6
of the corresponding	6
and by the	6
and the most	6
if they did	6
to all that	6
can be no	6
the religious nature	6
the reality of	6
are the same	6
but which are	6
in the rites	6
the wild cat	6
attached to it	6
magic and medicine	6
we believe that	6
that the religious	6
be careful not	6
a piece of	6
account for them	6
impossible to see	6
is common to	6
means of a	6
quelques formes primitives	6
we wish to	6
they are a	6
are derived from	6
the soul has	6
by that very	6
fact that a	6
proof that the	6
may be objected	6
a material form	6
the matrimonial classes	6
of these ideas	6
employed by the	6
it to the	6
found in all	6
in their turn	6
the plant or	6
how is it	6
the means employed	6
the rite does	6
the same family	6
the skin of	6
which cannot be	6
of his father	6
is he who	6
to the science	6
of social life	6
a whole system	6
is not that	6
to this question	6
of its members	6
and that he	6
and if they	6
does not mean	6
the whole tribe	6
in the myths	6
the same degree	6
they are all	6
admit that the	6
among the most	6
of the term	6
necessary that these	6
differs from the	6
the emblem of	6
is important to	6
of the statlumh	6
as a result	6
at a given	6
would not be	6
said to be	6
a special form	6
must be careful	6
an important part	6
does not seem	6
only a small	6
are not only	6
would have been	6
only another aspect	6
study of the	6
be regarded as	6
participate in the	6
it is represented	6
one more proof	6
among certain peoples	6
the appearance of	6
which the group	6
to those which	6
science of thought	6
a man and	6
is also the	6
said to have	6
animal and vegetable	6
the reasons which	6
so great that	6
even to the	6
used in the	6
was able to	6
because it was	6
of it which	6
the paternal line	6
in a way	6
the ground and	6
into the other	6
the function of	6
which we find	6
it is they	6
a different totem	6
the sentiment of	6
the cause of	6
the most characteristic	6
peculiar to the	6
principles of the	6
were able to	6
religious and moral	6
religion which we	6
pointed out the	6
from being the	6
the human body	6
the religious sentiment	6
thought to have	6
emblem of the	6
understand how the	6
is applied to	6
the results of	6
the problem of	6
of the personality	6
soul is not	6
the death of	6
one or the	6
always the same	6
the list of	6
to the arunta	6
that one is	6
feel that they	6
is also found	6
think that they	6
with the totem	6
totem of his	6
system of beliefs	6
particular case of	6
is in them	6
idea of an	6
force which is	6
observed in the	6
found at the	6
of a wholly	6
to explain it	6
be given to	6
the sight of	6
of the tribes	6
according to howitt	6
there is another	6
believe that it	6
by his own	6
the only difference	6
to live in	6
the most advanced	6
soul and the	6
of a clan	6
to the great	6
it from the	6
in every case	6
see how it	6
able to explain	6
they are thought	6
because of their	6
the direction of	6
definition of religion	6
is from them	6
this sort are	6
but that is	6
to the things	6
have the object	6
endowed with a	6
belief in the	6
which the australian	6
of religious things	6
account for it	6
one another in	6
the subject of	6
sight of the	6
the men and	6
met with in	6
outside of and	6
that there was	6
may well be	6
is full of	6
with the aid	6
totemic animal or	6
in the ordinary	6
we have no	6
not surprising that	6
been thought of	6
is opposed to	6
religious beliefs are	6
this idea of	6
into two phratries	6
think of the	6
its sacred character	6
it is always	6
is no less	6
is sufficient to	6
since it has	6
it has its	6
member of a	6
to do so	6
we cannot see	6
cannot be understood	6
is implied in	6
he attributes to	6
a great god	6
of the new	6
they are of	6
more than one	6
the ancestor of	6
names of the	6
men and women	6
are not found	6
the development of	6
are thought to	6
of new south	6
then it is	6
the bonds uniting	6
name of a	6
is connected with	6
and practices which	6
have seen how	6
the same fact	6
have not been	6
they really are	6
has all the	6
true that if	6
to enter into	6
the religious ceremonies	6
the blood of	6
with the sacred	6
not saying that	6
something of this	6
become the object	6
that these are	6
for the other	6
the totemic organization	6
in an animal	6
of british columbia	6
is no question	6
probable that the	6
there are none	6
all that which	6
which men have	6
speak of the	6
still it is	6
comes about that	6
an essential element	6
sentiments inspired by	6
himself in the	6
is not saying	6
rites and the	6
the australian tribes	6
expressed by the	6
the shedding of	6
we have spoken	6
manners and customs	6
a species of	6
rite does not	6
may not be	6
have already shown	6
do not differ	6
on this question	6
in the social	6
the sentiments of	6
account of the	6
go to the	6
and customs of	6
the most part	6
only by a	6
even if this	6
end in view	6
of an individual	6
are classified in	6
to which this	6
between the man	6
something more than	6
had occasion to	6
in its turn	6
this is one	6
in his turn	6
for all that	6
so it seems	6
serving as totem	6
of the profane	6
in this connection	6
proof of the	6
may be the	6
out of nothing	6
be descended from	6
a dead man	6
to the primitive	6
is because this	6
the ancestral soul	6
analogous to those	6
it is well	6
is society which	6
is they who	6
of the chief	6
that the former	6
if the idea	6
did not have	6
course of history	6
which is its	6
is to make	6
is a sacred	6
things and the	6
as so many	6
number of clans	6
the black snake	6
which the mind	6
things with which	6
the use of	6
primitives de classification	6
true that he	6
soul is believed	6
takes place in	6
bound up with	6
which seem to	6
part of it	6
of course they	6
is because he	6
of things and	6
for their existence	6
there are other	6
of the woman	6
it comes about	6
we attribute to	6
was only a	6
them in the	6
of the real	6
the phratry of	6
a single totem	6
each clan has	6
of its nature	6
of a great	6
such are the	6
in this regard	6
may have been	6
itself in the	6
have just described	6
man is a	6
more than an	6
to the body	6
only when they	6
we shall show	6
native tribes of	6
have always been	6
we say that	6
has frequently been	6
the causal relation	6
when the totem	6
them that the	6
tribes of canada	6
is for the	6
of its existence	6
all the things	6
order that the	6
that the ideas	6
on condition of	6
formes primitives de	6
are in no	6
the characteristics of	6
be confounded with	6
he has a	6
only at the	6
phenomena of nature	6
the churinga of	6
period of mourning	6
this is that	6
some of these	6
in different ways	6
it with the	6
from the others	6
and those of	6
is for this	6
have been studying	6
because he is	6
the tribe as	6
are attributed to	6
are represented in	6
in relations with	6
not take place	6
between which there	6
of religious origin	6
each of us	6
they are also	6
idea of class	6
eat the totemic	5
is the body	5
and this is	5
to the second	5
an axiom that	5
of the mind	5
is represented in	5
of a soul	5
side by side	5
as the individual	5
the possibility of	5
difference between the	5
in a more	5
integral part of	5
not merely the	5
does not explain	5
true that we	5
appearance of a	5
with the body	5
the mind and	5
form of totemism	5
of the indian	5
independent of all	5
live in the	5
seen that in	5
the societies of	5
us that the	5
positive effects of	5
say that there	5
so long as	5
the same process	5
bear witness to	5
is also that	5
to him that	5
the essential element	5
contagiousness of sacredness	5
a study of	5
is the explanation	5
reason for the	5
each individual is	5
to bring about	5
it is something	5
it is especially	5
essential part of	5
is a special	5
the totem in	5
of course this	5
are sacred things	5
give them a	5
on its side	5
of port lincoln	5
fat of the	5
that we can	5
says that the	5
natural that they	5
we are in	5
vary with the	5
north queensland ethnography	5
tribes where the	5
of the sacrifice	5
soul is the	5
of animals or	5
the reality which	5
believe that he	5
it was in	5
we find that	5
shall see below	5
an understanding of	5
the germs of	5
which we just	5
the same sentiment	5
which it results	5
be the most	5
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the encounter bay	5
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of the young	5
some sort of	5
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part of ourselves	5
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religion in general	5
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name to the	5
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the law of	5
a social being	5
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saying that it	5
the totemic animals	5
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an old man	5
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in the rite	5
beings and things	5
things which we	5
a great number	5
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species of animal	5
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invested with a	5
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who compose it	5
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more advanced societies	5
each of its	5
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efficacy of the	5
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clan as a	5
freed from the	5
the first man	5
found in a	5
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every sort of	5
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lectures on the	5
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something of the	5
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one another and	5
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the terms of	5
sociological theory of	5
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after they have	5
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all the clans	5
that it does	5
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him to the	5
the uterine line	5
have recourse to	5
der ursprung der	5
upon the other	5
the data of	5
the warramunga and	5
to give us	5
sacred things of	5
of the south	5
mount gambier tribe	5
a whole is	5
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of the family	5
as a religion	5
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the two elements	5
true that spencer	5
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necessary to make	5
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the first ancestors	5
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just as much	5
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principle that the	5
of the history	5
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inherent in all	5
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think of them	5
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line of demarcation	5
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of the natives	5
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powers which are	5
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thus in the	5
of the women	5
course of a	5
of the individuals	5
of the ancestral	5
the sense that	5
the black cockatoo	5
by the word	5
the different clans	5
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thought of in	5
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the soul in	5
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far as they	5
which the men	5