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88 of awe, was a personage of great influence and importance, and he may well have developed into a chief or king in many tribes, though positive evidence of such a development appears to be lacking. Thus Catlin tells us that in North America the medicine-men "are valued as dignitaries in the tribe, and the greatest respect is paid to them by the whole community; not only for their skill in their materia medica, but more especially for their tact in magic and mysteries, in which they all deal to a very great extent. . . . In all tribes their doctors are conjurers—are magicians—are sooth-sayers, and I had like to have said high-priests, inasmuch as they superintend and conduct all their religious ceremonies; they are looked upon by all as oracles of the nation. In all councils of war and peace, they have a seat with the chiefs, are regularly consulted before any public step is taken, and the greatest deference and respect is paid to their opinions." Similarly in California "the shaman was, and still is, perhaps the most important individual among the Maidu. In the absence of any definite system of government, the word of a shaman has great weight: as a class they are regarded with much awe, and as a rule are obeyed much more than the chief."

In South America also the magicians or medicine-men seem to have been on the highroad to chieftainship or kingship. One of the earliest settlers on the coast of Brazil, the Frenchman Thevet, reports that the Indians "hold these pages (or medicine-men) in such honour and reverence that they adore, or rather idolise them. You may see the common folk go to meet them, prostrate themselves, and pray to them, saying, 'Grant that I be not ill, that I do not die, neither I nor my children,' or some such request. And he answers, 'You shall not die, you shall not be ill,' and such like replies. But sometimes if it happens that these pages do not tell the truth, and things turn out otherwise than they predicted, the people make no scruple of killing them as unworthy of the title and dignity of pages." Among the Lengua Indians of the Gran Chaco every clan has its cazique or chief, but he possesses little authority. In virtue of his office he has to make many presents, so he seldom grows rich and is generally more shabbily clad than any of his subjects. "As a matter of fact the magician is the man who has most power in his hands, and he is accustomed to receive presents instead of to give them." It is the magician's duty to bring down misfortune and plagues on the enemies of his tribe, and to guard his own people against hostile magic. For these services he is well paid, and by them he acquires a position of great influence and authority.

Throughout the Malay region the rajah or king is commonly regarded with superstitious veneration as the possessor of supernatural powers, and there are grounds for thinking that he too, like apparently so many African chiefs, has been developed out of a simple magician. At the present day the Malays firmly believe that the king possesses a personal influence over the works of nature, such as the growth of the crops and the bearing of fruit-trees. The same prolific virtue is