[1564] 1 Sam. xxviii.
[1565] Apuleius, Metamorphoses, bk. ii f.
[1566] Sura cxiii.
[1567] Women, however, are sometimes shamans in such tribes, as in the California Shasta (while in the neighboring Maidu they are commonly men). See Dixon, The Shasta, p. 471; The Northern Maidu, p. 267 f.
[1568] Tiele, Elements of the Science of Religion, ii, 140; cf. Spiegel, Eranische Alterthumskunde, iii, 564 f., 587 f.; Jackson, in Geiger and Kuhn's Grundriss der iranischen Philologie, ii, 630, 671, 692.
[1569] Sophocles, Œdipus Tyrannus, 387; Euripides, Orestes, 1498. Hence the term 'magic' as the designation of a certain form of procedure.
[1570] So in the Thousand and One Nights, passim.
[1571] Tylor, Primitive Culture, i, 113 ff.; Castrén, Finnische Mythologie, pp. 186 ff., 229; Skeat, Malay Magic, p. 162; Rivers, The Todas, p. 263; Crooke, Popular Religion and Folklore of Northern India, ii, 283 ff. For modern usages see Wuttke, Der deutsche Volksaberglaube der Gegenwart, 2d ed., pp. 131, 241.
[1572] A magician, as a man of special social prominence and of extraordinary power over the forces of the world, becomes, in some cases, the political head of his community (as a priest sometimes has a like position). Where the divinization of men is practiced, the magician may be recognized as a god. But no general rule can be laid down. The office of king had its own political development, and a god was the natural product of the reflection of a community. The elevation of the magician to high political or ecclesiastical position was dependent on peculiar circumstances and may be called sporadic. Cf. Frazer, Early History of the Kingship, p. 107 ff. and lecture v.
[1573] Cf. Frazer, Golden Bough, 2d ed., Index, s.v. Kings.