In many tribes of South-Eastern Australia each sex used to regard a particular species of animals in the same way that a Central American Indian regarded his nagual， but with this difference， that whereas the Indian apparently knew the individual animal with which his life was bound up， the Australians only knew that each of their lives was bound up with some one animal of the species， but they could not say with which. The result naturally was that every man spared and protected all the animals of the species with which the lives of the men were bound up； and every woman spared and protected all the animals of the species with which the lives of the women were bound up； because no one knew but that the death of any animal of the respective species might entail his or her own； just as the killing of the green bird was immediately followed by the death of the Indian chief， and the killing of the parrot by the death of Punchkin in the fairy tale. Thus， for example， the Wotjobaluk tribe of South-Eastern Australia held that 'the life of Ngunungunut (the Bat) is the life of a man， and the life of Yártatgurk (the Nightjar) is the life of a woman，' and that when either of these creatures is killed the life of some man or of some woman is shortened. In such a case every man or every woman in the camp feared that he or she might be the victim， and from this cause great fights arose in this tribe. I learn that in these fights， men on one side and women on the other， it was not at all certain which would be victorious， for at times the women gave the men a severe drubbing with their yamsticks， while often women were injured or killed by spears. The Wotjobaluk said that the bat was the man's brother and that the nightjar was his wife. The particular species of animals with which the lives of the sexes were believed to be respectively bound up varied somewhat from tribe to tribe. Thus whereas among the Wotjobaluk the bat was the animal of the men， at Gunbower Creek on the Lower Murray the bat seems to have been the animal of the women， for the natives would not kill it for the reason that if it was killed， one of their lubras [women] would be sure to die in consequence. But whatever the particular sorts of creature with which the lives of men and women were believed to be bound up， the belief itself and the fights to which it gave rise are known to have prevailed over a large part of South-Eastern Australia， and probably they extended much farther. The belief was a very serious one， and so consequently were the fights which sprang from it. Thus among some tribes of Victoria the common bat belongs to the men， who protect it against injury， even to the half-killing of their wives for its sake. The fern owl， or large goatsucker， belongs to the women， and， although a bird of evil omen， creating terror at night by its cry， it is jealously protected by them. If a man kills one， they are as much enraged as if it was one of their children， and will strike him with their long poles.
The jealous protection thus afforded by Australian men and women to bats and owls respectively (for bats and owls seem to be the creatures usually allotted to the two sexes) is not based upon purely selfish considerations.
For each man believes that not only his own life but the lives of his father， brothers， sons， and so on are bound up with the lives of particular bats， and that therefore in protecting the bat species he is protecting the lives of all his male relations as well as his own. Similarly， each woman believes that the lives of her mother， sisters， daughters， and so forth， equally with her own， are bound up with the lives of particular owls， and that in guarding the owl species she is guarding the lives of all her female relations besides her own.
Now， when men's lives are thus supposed to be contained in certain animals， it is obvious that the animals can hardly be distinguished from the men， or the men from the animals. If my brother John's life is in a bat， then， on the one hand， the bat is my brother as well as John； and， on the other hand， John is in a sense a bat， since his life is in a bat. Similarly， if my sister Mary's life is in an owl， then the owl is my sister and Mary is an owl. This is a natural enough conclusion， and the Australians have not failed to draw it.
When the bat is the man's animal， it is called his brother； and when the owl is the woman's animal， it is called her sister. And conversely a man addresses a woman as an owl， and she addresses him as a bat. So with the other animals allotted to the sexes respectively in other tribes. For example， among the Kurnai all emu-wrens were brothers of the men， and all the men were emu-wrens； all superb warblers were sisters of the women， and all the women were superb warblers.
