The wizard, however, and the priest, who could never have existed but for the prevalent beliefs in Magic and Animism, have a further and far more important function in human life, namely, the organisation, or rather reorganisation of society. The organisation of the hunting-pack described above was liable through several causes to fall asunder. Some of these causes are obvious: (_a_) The improvement of weapons and snares and discovery of poisons made very small parties, or even single families, self-sufficing—as among the Bushmen (though they sometimes assembled for a grand hunt).[83] (_b_) Failure of game from desiccation, as in Australia, or because the tribe has been driven into a poor country like Tierra del Fuego; so that a small population is scattered over a wide area, and reduced to a greater or less dependence on “collecting.” (_c_) The adoption of even a primitive agricultural or pastoral life may make hunting a secondary interest. In such cases the natural leaders of a clan are no longer (as in the old pack) plainly indicated; and if society is to be saved from anarchy, some new control must establish itself for the preservation of tradition and custom. Conceivably this happened in several ways; but in fact (I believe) we know of only one, namely: First, the rule of wizards, who are chiefly old men credited with mysterious power that makes the boldest tribesman quail, such as the headmen and elders of an Australian tribe. In New Guinea, too, and much of Melanesia, the power of rulers, even though recognised as of noble birth, depends chiefly upon their reputation for Magic. And among the Bushmen secrets about poisons and antidotes and colours for painting (probably considered magical) were heirlooms in certain families of chiefs, and gave them caste.[84] Secondly, at a later stage, as the belief in ghosts more and more prevails, and ancestral ghosts are worshipped, and ghosts of heroes or chiefs become veritable gods, the priests who celebrate their worship strengthen the position of chiefs or kings descended from these gods, and help to maintain more comprehensive and coherent governments than those established upon Magic only; though to these later forms, also, and to Religion itself magical beliefs contribute their support. The inevitable development of illusory imaginations along with common sense, then, assisted early and also later culture, because they preserved order and cohesion by re-arousing the ancient submission and loyalty of the pack. For common sense is always limited to present conditions, it could never have foreseen the dependence of human life upon order and the necessity of maintaining cohesion even at great immediate sacrifices. These interests were, therefore, served indirectly through delusions; natural selection must, within certain limits, have favoured the superstitious. Excessively imaginative and superstitious tribes may sometimes have been eliminated; for common sense also has biological utility. But, perverse as it may seem, imaginations utterly false have had their share in promoting “progress”: co-operating with agriculture and trade, magic, religions and the fine arts have, by supporting government and civil order, helped in accommodating us, and even in some measure adapting us, to our present condition, such as it is.