If we look at the account of the Fuegians described in Admiral Fitzroy's cruise, we find a similar absence of rank produced by similar causes. "The perfect equality among the individuals composing the tribes must for a long time retard their civilisation. . . . At present even a piece of cloth is torn in shreds and distributed, and no one individual becomes richer than another. On the other hand, it is difficult to understand how a chief can arise till there is property of some sort by which he might manifest and still increase his authority." In the same book, however, we get a glimpse of one means by which authority can be exercised. "The doctor-wizard of each party has much influence over his companions." Among the Eskimos this element in the growth of authority also exists. A class of wizards called Angakut have power to cause fine weather, and, by the gift of second-sight and magical practices, can detect crimes, so that they necessarily become a kind of civil magistrates. These Angekkok or Angakut have familiar spirits called Torngak, a word connected with the name of their chief spiritual being, Torngarsak. The Torngak is commonly the ghost of a deceased parent of the sorcerer. "These men," says Egede, "are held in great honour and esteem among this stupid and ignorant nation, insomuch that nobody dare ever refuse the strictest obedience when they command him in the name of Torngarsak." The importance and actual existence of belief in magic has thus been attested by the evidence of institutions, even among Australians, Fuegians and Eskimos.
It is now necessary to pass from examples of tribes who have superstitious respect for certain individuals, but who have no property and no chiefs, to peoples who exhibit the phenomenon of superstitious reverence attached to wealthy rulers or to judges.
To take the example of Ireland, as described in the Senchus Mor, we learn that the chiefs, just like the Angakut of the Eskimos, had "power to make fair or foul weather" in the literal sense of the words. In Africa, in the same way, as Bosman, the old traveller, says, "As to what difference there is between one negro and another, the richest man is the most honoured," yet the most honoured man has the same magical power as the poor Angakuts of the Eskimos.
Early History of Institutions, p. 195.
"In the Solomon Islands," says Dr. Codrington, "there is nothing to prevent a common man from becoming a chief, if he can show that he has the mana (supernatural power) for it."
Journ. Anth. Inst., x. iii. 287, 300, 309.
Though it is anticipating a later stage of this inquiry, we must here observe that the sacredness, and even the magical virtues of barbarous chiefs seem to have descended to the early leaders of European races. The children of Odin and of Zeus were "sacred kings". The Homeric chiefs, like those of the Zulus and the Red Men, and of the early Irish and Swedes, exercised an influence over the physical universe. Homer speaks of "a blameless king, one that fears the gods, and reigns among many men and mighty, and the black earth bears wheat and barley, and the sheep bring forth and fail not, and the sea gives store of fish, and all out of his good sovereignty".
Od., xix. 109.
The attributes usually assigned by barbarous peoples to their medicine-men have not yet been exhausted. We have found that they can foresee and declare the future; that they control the weather and the sensible world; that they can converse with, visit and employ about their own business the souls of the dead. It would be easy to show at even greater length that the medicine-man has everywhere the power of metamorphosis. He can assume the shapes of all beasts, birds, fishes, insects and inorganic matters, and he can subdue other people to the same enchantment. This belief obviously rests on the lack of recognised distinction between man and the rest of the world, which we have so frequently insisted on as a characteristic of savage and barbarous thought. Examples of accredited metamorphosis are so common everywhere, and so well known, that it would be waste of space to give a long account of them. In Primitive Culture a cloud of witnesses to the belief in human tigers, hyaenas, leopards and wolves is collected. Mr.
