strength of the society applied by means of religious rites to the coercion of the gods and other supernatural beings. Not a little significant of the intimate relations of religion and magic is the fact that many peoples have expressly ascribed the authorship and practice of magic to their gods. In New South Wales the figure of Baiame, the idealized headman just developing into a god, is modelled upon that of a magician. He is described by one of the tribes in so many words as “mightiest and most famous of _Wirreenun_,” or magicians.[139.2] The Arawâk of British Guiana tell of a similar personage in a semi-deified position, named Arawânili or Orowâma, to whom the mysteries of sorcery were revealed by an _orehu_. The orehu is a sort of mermaid who is an important figure in the mythology of these Indians. She haunts the rivers, a capricious, mischievous, not always malicious and cruel, but sometimes benevolent figure. In one of her kindlier moments she met Arawânili brooding over the condition to which men were reduced by the evil doings of the _yauhahu_, downright malignant beings, the authors of sickness and death. To combat their depredations she gave him the sorcerer’s rattle and instructed him how to use it. “He followed her directions and thus became the founder of that system which has since prevailed among all the Indian tribes.” According to Arawâk belief Arawânili did not die like other men, but “went up,” that is to say, disappeared or departed in the manner of other American {140} culture-heroes. We have no evidence, however, that he is actually worshipped.[140.1] The coast-dwellers of the Gazelle Peninsula of New Pomerania, whose effective belief is in spirits, both _manes_ and spirits non-human in origin, presuppose in their witchcraft the existence of these spirits. Sickness and other ills are caused by evil-disposed spirits, and are combated by magic. But this magic is due to the superior might of well-disposed spirits. It is they who reveal the spells by which human ailments may be vanquished and human desires gratified. Among these spirits are especially to be named the Inal, a spirit with wings like a bird’s and face like an owl’s, inhabiting a great _giao_-tree (_Ficus prolixa_), and the Kaya, a gigantic python with human face, worshipped by certain of the natives as ancestor. From the ascription to spirits of all spells made use of by the sorcerers, Father Meier, to whom we are indebted for our knowledge of the native beliefs, infers that the belief in spirits preceded witchcraft.[140.2] Whether the inference be right or wrong, there can be no doubt of the fact that this belief and witchcraft are now inseparable.