[81] Loc. cit., p. 19.
[82] Undoubtedly it is rare that a ceremony does not have some director at the moment when it is celebrated; even in the most crudely organized societies, there are generally certain men whom the importance of their social position points out to exercise a directing influence over the religious life (for example, the chiefs of the local groups of certain Australian societies). But this attribution of functions is still very uncertain.
[83] At Athens, the gods to whom the domestic cult was addressed were only specialized forms of the gods of the city (Ζεύς κτήσιος, Ζεύς ἑρκεῖος). In the same way, in the Middle Ages, the patrons of the guilds were saints of the calendar.
[84] For the name Church is ordinarily applied only to a group whose common beliefs refer to a circle of more special affairs.
[85] Hubert and Mauss, loc. cit., p. 18.
[86] Robertson Smith has already pointed out that magic is opposed to religion, as the individual to the social (The Religion of the Semites, 2 edit., pp. 264-265). Also, in thus distinguishing magic from religion, we do not mean to establish a break of continuity between them. The frontiers between the two domains are frequently uncertain.
[87] Codrington, Trans. and Proc. Roy. Soc. of Victoria, XVI, p. 136.
[88] Negrioli, Dei Genii presso i Romani.
[89] This is the conclusion reached by Spencer in his Ecclesiastical Institutions (ch. xvi), and by Sabatier in his Outlines of a Philosophy of Religion, based on Psychology and History (tr. by Seed), and by all the school to which he belongs.
[90] Notably among numerous Indian tribes of North America.