[353] An infallible sign is, in Formal Logic, the same as a cause, according to the scheme _If A, then B_; and it is conceivable that, with strict thinking, a belief in an Omen may give rise to a magical practice. “For,” says Lord Avebury, “granted that the fall of a stick certainly preludes that of the person it represents, it follows that by upsetting the stick his death can be caused” (_Origin of Civilisation_, p. 166). I do not see why such an inference should not be drawn, but can give no example of it. The possibility shows how much community there is between Magic and the lore of Omens; but as to this particular case, the magical cast of mind is already implied in the original setting up of the stick whose fall should prelude that of a given individual. [354] Coddrington, _The Melanesians_, p. 123. [355] A. W. Howitt, _Native Tribes of South-East Australia_, p. 401. [356] Quoted by Frazer, _Totemism and Exogamy_, I. pp. 489 and 495. [357] A. W. Howitt, _op. cit._, p. 389. [358] C. G. Seligman, _op. cit._, p. 188. [359] VII. c. 16. [360] The poet is closely allied at first to the wizard; for (besides that the greatest spells and oracles are versified) the poet is inspired. In Australia poets are sometimes carried by ghosts into skyland, where they learn songs and dances. Some compose awake; but the belief prevails that they are inspired in dreams by dead and kindred spirits. Their songs travel far amongst tribes that no longer understand the language. (Howitt, _Native Tribes of South-East Australia_, pp. 389 and 413.) Similarly in Fiji (_Fiji and the Fijians_, p. 98). “The poem is too wonderful for me”—such is the poet’s humility; “it was made by the gods”—such is his arrogance. [361] Spencer and Gillen, _Native Tribes of Central Australia_, p. 526. [362] Tylor, _Primitive Culture_, I. p. 125. [363] Casalis, _Les Bassoutos_, pp. 299 and 340. [364] Jounod, _Life of a South African Tribe_, I. 361. This “medicine” is the chief’s great store of magical force: its principal ingredients are the nails and hair of chiefs deceased, fixed together by a kind of wax. [365] Callaway, _Religion of the Amazulu_, p. 417. [366] W. Ellis, _Polynesian Researches_, II. p. 235. [367] _De Div._, II. c. 57. [368] Thomas Williams, _Fiji and the Fijians_, p. 190. [369] Pausanias, IX. c. 10 (Frazer’s Translation). [370] Pausanias, I. p. 34. [371] _Ibid._, IX. p. 30. [372] Spencer and Gillen, _Native Tribes of Central Australia_, p. 523. [373] A. W. Howitt, _op. cit._, p. 404. [374] Langloh Parker, _The Euahlayi_, p. 25. [375] _Northern Tribes of Central Australia_, p. 181. [376] _Native Tribes of South-East Australia_, p. 367.