[1534] Confucianism, if it can be called a religion, is an exception.
[1535] See the bibliographies in Johnson's Universal Cyclopædia, article "Fairy-lore," and La Grande Encyclopédie, article "Fée"; Maury, Croyances et légendes du moyen âge, new ed.; Hartland, The Science of Fairy-tales.
[1536] Tylor, Primitive Culture, Index, s.v. Magic; Frazer, Golden Bough, 2d ed., Index, do.; id., Early History of the Kingship, Index, do.; Hobhouse, Morals in Evolution, Index, do.; Westermarck, Origin and Development of the Moral Ideas, Index, do.; S. Reinach, Orpheus, Index, do.; Hubert and Mauss, in Année sociologique, vii; Marett, Threshold of Religion; articles "Magie" in La Grande Encyclopédie and "Magic" in Encyclopædia Britannica, 11th ed.; article "Magia" in Daremberg and Saglio, Dictionnaire des antiquités grecques et romaines.
[1537] Examples are cited in the works mentioned above.
[1538] On the view that many quasi-magical acts are spontaneous reactions of the man to his environment see I. King, Development of Religion, chap. vii. According to this view the thought suggests the act. The warrior, thinking of his enemy, instinctively makes the motion of hurling something at him (as a modern man shakes his fist at an absent foe), and such an act, a part of the excitation to combat, is believed to be efficacious.
[1539] Westermarck, Origin and Development of the Moral Ideas, s.v. The Evil Eye.
[1540] On mana see above, § 231 ff. Though the theory of mana was necessarily vague, the thing itself was quite definite.
[1541] Jastrow, Religion of Babylonia and Assyria, p. 85.
[1542] Isis and Osiris, 73.
[1543] Frazer, Golden Bough, 2d ed., i, 154 ff.