Before passing away from the subject we may turn to a different type of shaman. Among the Veddas the shaman is in effect the priest. The spirits to whom offerings are made are those of the dead. It is the shaman who makes the offering, and performs the invocation; and he is in return possessed by them. But here the novice is chosen and trained by one who already exercises the profession. He does not become possessed in his capacity as novice. Possession only takes place at the public ceremonies; it is temporary; and it may affect others besides the shaman. The position of shaman is practically hereditary, for the novice trained is usually the shaman’s son, or his sister’s son, that is to say, his actual or potential son-in-law. The Veddas are on a level of civilization as low as the Arunta. Though they do not practise rites of such senseless and revolting cruelty, in their natural condition and apart from external influence they live entirely by hunting and the collection of honey; they build no huts, but take advantage of caves and rock-shelters; their pottery is of the roughest description; {113} and the iron arrowheads, axes and other implements which they possess are obtained by barter from the Sinhalese, for they do not exercise the art of smithying. The lowest and wildest of them, however, know nothing of hostile magic. Even protective magic is hardly practised; and the charms they make use of appear to be derived from the neighbouring Sinhalese. It is true they have traditions that it used to be customary to seek strength and confidence to avenge insults by chewing a small dried piece of the liver of a man who had been killed for the purpose. This is an application of a well-known magical principle.[113.1] But, so far as our information goes, it is a solitary case. If therefore the Vedda shaman is not initiated by the spirits, it is not because the Veddas have not yet passed out of the age of magic. If there be an age of magic in which religion is unknown, for aught that appears they have not yet passed into it. At all events they cannot be said to confirm the generalization that magic precedes religion; for magical practices once adopted persist with remarkable tenacity into the highest planes of culture.