It is true that there are societies (the Haida, Tlinkit, Tsimshian) where it is no longer admitted that man was born of an animal or plant; but the idea of an affinity between the animals of the totemic species and the members of the clan has survived there nevertheless, and expresses itself in myths which, though differing from the preceding, still retain all that is essential in them. Here is one of the fundamental themes. The ancestor who gives his name to the clan is here represented as a human being, but who, in the course of various wanderings, has been led to live for a while among the fabulous animals of the very species which gave the clan its name. As the result of this intimate and prolonged connection, he became so like his new companions that when he returned to men, they no longer recognized him. He was therefore given the name of the animal which he resembled. It is from his stay in this mythical land that he brought back the totemic emblem, together with the powers and virtues believed to be attached to it.[398] Thus in this case, as in the others, men are believed to participate in the nature of the animal, though this participation may be conceived in slightly different forms.[399]
So man also has something sacred about him. Though diffused into the whole organism, this characteristic is especially apparent in certain privileged places. There are organs and tissues that are specially marked out: these are particularly the blood and the hair.
In the first place, human blood is so holy a thing that in the tribes of Central Australia, it frequently serves to consecrate the most respected instruments of the cult. For example, in certain cases, the nurtunja is regularly anointed from top to bottom with the blood of a man.[400] It is upon ground all saturated with blood that the men of the Emu, among the Arunta, trace their sacred images.[401] We shall presently see that streams of blood are poured upon the rocks which represent the totemic animals and plants.[402] There is no religious ceremony where blood does not have some part to play.[403] During the initiation, the adults open their veins and sprinkle the novice with their blood; and this blood is so sacred a thing that women may not be present while it is flowing; the sight of it is forbidden them, just as the sight of a churinga is.[404] The blood lost by a young initiate during the very violent operations he must undergo has very particular virtues: it is used in various ceremonies.[405] That which flows during the sub-incision is piously kept by the Arunta and buried in a place upon which they put a piece of wood warning passers-by of the sacredness of the spot; no woman should approach it.[406] The religious nature of blood also explains the equal importance, religiously, of the red ochre, which is very frequently employed in ceremonies; they rub the churinga with it and use it in ritual decorations.[407] This is due to the fact that because of its colour, it is regarded as something kindred to blood. Many deposits of red ochre which are found in the Arunta territory are even supposed to be the coagulated blood which certain heroines of the mythical period shed on to the soil.[408]