2. The second point to note in savage opinion is the belief in
magic and sorcery. The world and all the things in it being
vaguely conceived of as sensible and rational, obey the commands of
certain members of the tribe, chiefs, jugglers, conjurors, or what
you will. Rocks open at their order, rivers dry up, animals are
their servants and hold converse with them. These magicians cause
or heal diseases, and can command even the weather, bringing rain
or thunder or sunshine at their will.[1] There are few
supernatural attributes of "cloud-compelling Zeus" or of Apollo
that are not freely assigned to the tribal conjuror. By virtue,
doubtless, of the community of nature between man and the things in
the world, the conjuror (like Zeus or Indra) can assume at will the
shape of any animal, or can metamorphose his neighbours or enemies
into animal forms.


[1] See Roth in North-West Central Queensland Aborigines, chapter
xii., 1897.


3. Another peculiarity of savage belief naturally connects itself
with that which has just been described. The savage has very
strong ideas about the persistent existence of the souls of the
dead. They retain much of their old nature, but are often more
malignant after death than they had been during life. They are
frequently at the beck and call of the conjuror, whom they aid with
their advice and with their magical power. By virtue of the close
connection already spoken of between man and the animals, the souls