[377] This is unjust to the Australians. Amongst the Dieri (L. Eyre) wizards with renewed entrails communicate with supernatural beings, interpret dreams and discover murderers; but they also recognise spiritual communication with ordinary men in visions; not ordinary dreams, which are mere fancies, but those that are repeated; and these come from Kutchi, an evil spirit (Howitt, _op. cit._, p. 358). We may be sure the Greeks were mistaken in supposing that it was Amphiaraus who instituted divination by dreams. [378] Herodotus, I. cc. 107, 28. [379] W. E. Roth, _Ethnological Studies_, p. 154. [380] Kidd, _The Essential Kafir_, p. 193. [381] _De Div._, II. cc. 33, 35. [382] Polybius, VI. c. 2. [383] _Discourses_, II. c. 7. [384] _De Div._, II. c. 17; cf. c. 49. [385] _Life of a South African Tribe_, p. 521. [386] _Questiones Naturales_, II. c. 32. [387] _De Div._, I. c. 15. [388] _Les Bassoutos_, p. 248. CHAPTER VIII THE MIND OF THE WIZARD § 1. THE RISE AND FALL OF WIZARDRY In describing the occult arts and those who practise them, terms are so loosely used that it may be convenient to premise that by “Wizard” (or Medicine-man) is here meant either a magician or a sorcerer; that is, either one who puts into operation impersonal magical forces (or so far as he does so), or one who relies upon the aid (or so far as he does so) of ghosts or spirits under magical control. It is an objection to this use of the word “sorcerer,” that it is often applied to those chiefly whose practice is maleficent: but there seems to be no word used only in the more general sense; and the difference between maleficent and beneficent wizards, whether magicians or sorcerers, will here be marked, when necessary, by the familiar epithets “black” and “white.”