732 ECCLESIASTICAL INSTITUTIONS. 



between the medicine-man and the priest. Though the one 

 is a driver away of spirits rather than a propitiator of them, 

 while the other treats them as friends rather than enemies, 

 yet either occasionally adopts the policy of the other. The 

 priest sometimes plays the part of exorcisor and the medi 

 cine-man endeavours to appease : instance the Australian 

 medicine-man described in 584. Among the Ostyaks the 

 shamans, who are medicine-rnen, are also &quot;intermediators 

 between the people and their gods.&quot; The business of a 

 Gond medicine-man is &quot; to exorcise evil spirits, to interpret 

 the wishes of the fetish, to compel rain, and so on.&quot; And the 

 same men who, among the Kukis, have to pacify a god who 

 is angry and has caused disease, are often supposed to 

 abuse &quot; the influence they possess with supernatural agents.&quot; 

 Evidently there is here indicated another origin of a priest 

 hood. 



Especially in cases where the medicine-man is supposed 

 to obtain for the tribe certain benefits by controlling the 

 weather through the agency of supernatural beings, does he 

 participate in the character of priest. On recalling the case 

 of Samuel, who while a judge over Israel also offered sacrifice 

 to Jahveli as a priest and also controlled the weather by his 

 influence with Jahveh (thus uniting the offices of ruler, 

 priest and weather-doctor), we are shown how a kindred 

 union of functions may in other cases similarly arise. Such 

 facts as that among the Obbo the chief is also the rain 

 maker, and that Sechele, king of the Bechuanas, practises 

 &quot; rain-magic,&quot; besides re-inforcing the evidence given in 474 

 that supposed power over supernatural beings strengthens the 

 hands of political heads, shows also that, as having the func 

 tion of obtaining from the supernatural beings benefits for 

 the society, they in so far fulfil the priestly office. 



In other cases there arise within the tribe the worships of 

 apotheosized persons who were not related to the apotheosized 

 chief; but who, for some reason or other, have left behind 

 awe-inspiring reputations. Hislop tells us of a Gond who 





