[61] Ibid., p. 133.
[62] "No text," says Bergaigne, "bears better witness to the consciousness of a magic action by man upon the waters of heaven than verse x, 32, 7, where this belief is expressed in general terms, applicable to an actual man, as well as to his real or mythological ancestors: 'The ignorant man has questioned the wise; instructed by the wise, he acts, and here is the profit of his instruction: he obtains the flowing of streams'" (p. 137).
[63] Ibid., p. 139.
[64] Examples will also be found in Hubert, art. Magia in the Dictionnaire des Antiquités, VI, p. 1509.
[65] Not to mention the sage and the saint who practise these truths and who for that reason are sacred.
[66] This is not saying that these relations cannot take a religious character. But they do not do so necessarily.
[67] Schultze, Fetichismus, p. 129.
[68] Examples of these usages will be found in Frazer, Golden Bough, 2 edit., I, pp. 81 ff.
[69] The conception according to which the profane is opposed to the sacred, just as the irrational is to the rational, or the intelligible is to the mysterious, is only one of the forms under which this opposition is expressed. Science being once constituted, it has taken a profane character, especially in the eyes of the Christian religions; from that it appears as though it could not be applied to sacred things.
[70] See Frazer, On Some Ceremonies of the Central Australian Tribes in Australian Association for the Advancement of Science, 1901, pp. 313 ff. This conception is also of an extreme generality. In India, the simple participation in the sacrificial act has the same effects; the sacrificer, by the mere act of entering within the circle of sacred things, changes his personality. (See, Hubert and Mauss, Essai sur le Sacrifice in the Année Sociologique, II, p. 101.)