Amongst the Western Inoits, says Elie Reclus,[68] the magician of the people is called _Angakok_, signifying the “Great” or “the Ancient,” and he is guide, instructor, wonder-worker, physician, and priest. He accumulates in himself all influences; “he is public counsellor, justice of the peace, arbitrator in public and private affairs, artist of all kinds, poet, actor, buffoon.” Supposed to be in contact and close communication with the superior beings of the world of spirits, and to harbour in his body many demons of various kinds, he is supposed to be invested with omnipotence, he can chase away the disease-demons, and put even death itself to flight. The _angakok_ defends his people from the demons who take the form of cancers, rheumatism, paralysis, and skin diseases. He exorcises the sick man with stale urine, like the Bochiman poison-doctors.[69] The Cambodians exorcise the small-pox demon with the urine of a white horse.[70] Thiers (_Des Superstitions_), quoted by Reclus, says that Slavonic rustics asperse their cattle with herbs of St. John boiled in urine to keep ill-luck away from them; and that French peasant women used to wash their hands in their own urine, or in that of their husbands and children, to prevent evil enchantments doing them harm. Reclus says: “When a diagnosis puzzles an _angakok_, he has recourse to a truly ingenious proceeding. He fastens to the invalid’s head a string, the other end of which is attached to a stick; this he raises, feels, balances on his hand, and turns in every direction. Various operations follow, having for their object the forcible removal of the spider from the luckless wretch whose flesh it devours. He will cleanse and set to rights as much as he is able—whence his name ‘Mender of Souls.’ A wicked witch, present though invisible, can undo the efforts of the conjurer, and even communicate to him the disease, rendering him the victim of his devotion; black magic can display more power than white magic. Then, seeing the case to be desperate, the honest _angakok_ summons, if possible, one or more brethren, and the physicians of souls strive in concert to comfort the dying man; with a solemn voice they extol the felicities of Paradise, chanting softly a farewell canticle, which they accompany lightly upon the drum.”[71] The superstitious natives of the Lower Congo have a singular custom, when anybody dies, of compelling some victim or other to drink a poison made from the bark of the _Erythrophlœum guineensis_. It usually acts as a powerful emetic, and is administered in the hope that it may “bring up” the devil. Their medicine-man is called _nganga_, and he is taught a language quite different from the ordinary tongue, and this is kept secret from females. “No one,” says Mr. H. H. Johnston (“On the Races of the Congo”),[72] “has yet been able to examine into their sacred tongue.” The use of Latin by civilized doctors is not unlike this African custom.