The Mincopies of the Andaman Islands have no forms of worship, they have no invocations to the gods, their language, indeed, has no original word for “prayer.” They believe firmly, however, in the existence of numerous spirits, not the souls of the deceased, but self-created and undying, who will injure them if they commit certain transgressions, such as to cook turtle or fish by burning a particular kind of wood; to roast a pig instead of boiling it, and so on.[131] The Yahgans of Tierra del Fuego have been often, though erroneously, quoted as a tribe devoid of religion. Their ceremonial law was rigid. The hairs that fell from the head must be burned, or the individual would fall ill; the name of the dead must not be mentioned, or the ghost would return and plague them; the young ducklings must not be killed, or bad weather would follow.[132] The _tabu_ in Polynesia, whence it derives its name, was carried to an incredible degree of stringency. The dread of its violation was so vivid, that in itself it was often the cause of the death of the offender.[133] The second form of the “Word from God” was when it was uttered as a prophecy, a prediction of the future. In this form it appears throughout the world under the innumerable aspects of divination, as oracles, prophetic utterances, forecasts of time to come, second-sight, clairvoyance, and the like. The essence of every religious rite may be said to be divinatory, inasmuch as its final aim is either to learn or to modify the Will of God, and thus to influence the future of the individual or society by extra-natural agencies. There is nothing in this derogatory to religion as an element of mind. The constant effort of the reason is to banish the idea of chance from the universe; and he who regards the Will of God as a law of the universe does exclude chance from its events just in proportion as he learns that Will and acts in conformity to it. Prediction in primitive religions is by two widely different methods, Divination and Prophecy. The diviner, relying on his own sense and reasoning powers, foretells the future by observation of certain trains of events which he believes reveal the intentions of the gods; the prophet is one inspired by the divine mind itself to speak its own words and to convey directly the thoughts and wishes of deity. This distinction is visible in early religions. Any one can learn the “signs” and “omens” which will be auspicious or inauspicious for his undertakings; though, of course, to read their full significance one must have made special studies in the art of augury. To become an inspired prophet requires a much more serious preparation, and some form of communion direct with the gods must be established.