Note 114.1 — RITUAL AND BELIEF

There is, finally, an example of a functionary occupying an ambiguous position as priest or magician, at which we may glance for a moment. The Mincopies of the Andaman Islands, before the arrival of strangers in modern times, were, like the Arunta, living in the Stone Age. They had no agriculture; their food was supplied by the chase, or the search for insects, roots, and honey. They had indeed learned to build huts; and they had the use of fire, but they were ignorant how to produce it. They are divided into local tribes, ruled by elected chiefs with very limited power. The chiefs acquire such authority as they have by their skill in hunting and fishing and their reputation for generosity and hospitality; and it is on these qualifications that social status mainly depends. Social and political organization is therefore, as well as religion, in a somewhat rudimentary stage. Nor is magic more advanced than religion. The only persons who exercise any magical or religious functions are called by the title of oko-paiad, or Dreamer. Such a man obtains his position by relating an extraordinary dream foreshadowing some future event, which afterwards happens. Since these practitioners are credited with the power of communicating in dreams with the spirits, it may be presumed that the initial dream is in the nature of a “call” by them. The oko-paiad does not seem to be subject to possession by the spirits; but he is believed to have powers of second sight and a mysterious influence over the fortunes and lives of his neighbours. He is therefore the constant recipient of presents, which are in effect bribes for his favour. Our information concerning his proceedings is of the scantiest description. It does not extend to any active attempt at magical interference with the fate or the actions of others. Perhaps we may conclude that any interference he may be held to exercise is confined to his intercourse in dreams with the spirits. However this may be, his only recorded overt acts are on the occurrence of an epidemic, when “he brandishes a burning log, and bids the evil spirit keep at a distance.” Sometimes as a further precaution he plants stakes in front of each hut, and smears them in stripes with black beeswax, the smell of which, being peculiarly offensive to the demon, ensures his speedy departure.114.1 If any inference can be drawn from this account it hardly seems to favour the priority of the evolution of magic over religion; for the oko-paiad, if not initiated by the spirits, is essentially one who is in communication with them, and who exercises his powers not merely against individuals (of which there is no direct evidence), but in favour of them and of the community.