[662] Ibid., p. 179. In a more recent work, The Conception of Mana (in Transactions of the Third International Congress for the History of Religions, II, pp. 54 ff.), Marrett tends to subordinate still further the animistic conception of mana, but his thought on this point remains hesitating and very reserved.
[663] Ibid., p. 168.
[664] This return of preanimism to naturism is still more marked in Clodd, Preanimistic Stages of Religion (Trans. Third Inter. Congress for the H. of Rel., I, p. 33).
[665] Théorie générale de la Magie, in Année Sociol., VII, pp. 108 ff.
[666] Der Ursprung der Religion und Kunst, in Globus, 1904, Vol. LXXXVI, pp. 321, 355, 376, 389; 1905, Vol. LXXXVII, pp. 333, 347, 380, 394, 413.
[667] Globus, LXXXVII, p. 381.
[668] He clearly opposes them to all influences of a profane nature (Globus, LXXXVI, p. 379a).
[669] It is found even in the recent theories of Frazer. For if this scholar denies to totemism all religious character, in order to make it a sort of magic, it is just because the forces which the totemic cult puts into play are impersonal like those employed by the magician. So Frazer recognizes the fundamental fact which we have just established. But he draws different conclusions because he recognizes religion only where there are mythical personalities.
[670] However, we do not take this word in the same sense as Preuss and Marrett. According to them, there was a time in religious evolution when men knew neither souls nor spirits: a preanimistic phase. But this hypothesis is very questionable: we shall discuss this point below (Bk. II, ch. viii and ix).
[671] On this same question, see an article of Alessandro Bruno, Sui fenomeni magico-religiosi della communità primitive, in Rivista italiana di Sociologia, XII Year, Fasc. IV-V, pp. 568 ff., and an unpublished communication made by W. Bogoras to the XIV Congress of the Americanists, held at Stuttgart in 1904. This communication is analysed by Preuss in the Globus, LXXXVI, p. 201.