I make no apology for describing these proceedings at some length. It is necessary to my argument to convey the impression that the essentials of religion are present in these apparently godless observances of the ruder peoples. They arise directly out of custom--in this case the hunting custom. Their immediate design is to provide these people with their daily bread. Yet their appeal to the imagination--which in religion, as in science, art, and philosophy, is the impulse that presides over all progress, all creative evolution--is such that the food-quest is charged with new and deeper meaning. Not bread alone, but something even more sustaining to the life of man, is suggested by these tangled and obscure solemnities. They are penetrated by quickenings of sacrifice, prayer, and communion. They bring to bear on the need of the hour all the promise of that miraculous past, which not only cradled the race, but still yields it the stock of reincarnated soul-force that enables it to survive. If, then, these rites are part and parcel of mere magic, most, or all, of what the world knows as religion must be mere magic. But it is better for anthropology to call things by the names that they are known by in the world of men--that is, in the wider world, not in some corner or coterie of it. * * * * * In order to bring out more fully the second point that I have been trying to make, namely, the close interdependence between religion and custom in primitive society, let me be allowed to quote one more example of the ritual of a rude people. And again let us resort to native Australia, though this time to the south-eastern corner of it; since in Australia we have a cultural development on the whole very low, having been as it were arrested through isolation, yet one that turns out to be not incompatible with high religion in the making.