[804] E. Casalis, The Basutos, p. 273.
[805] J. Richardson, Travels in the Great Desert of Sahara (London, 1848), ii. 65.
[806] Jamblichus, Plutarch, Clement of Alexandria, Diogenes Laertius, Suidas, ll.cc.
[807] É. Aymonier, “Notes sur les coutumes et croyances superstitieuses des Cambodgiens,” Cochinchine Française: excursions et reconnaissances, No. 16 (Saigon, 1883), p. 163.
CHAPTER IV—Magic and Religion
[808] Malay magic in particular is deeply tinctured with a belief in spirits, to whom the magician appeals by kindly words and small gifts of food, drink, and even money. See R. J. Wilkinson, Malay Beliefs (London and Leyden, 1906), pp. 67 sqq. Here, therefore, religion is encroaching on magic, as it might naturally be expected to do in a race so comparatively advanced as the Malays.
[809] “Religio est, quae superioris cujusdam naturae, quam divinam vocant, curam caerimoniamque adfert,” Cicero, De inventione, ii. 161.
[810] James ii. 17.
[811] “Piety is not a religion, though it is the soul of all religions. A man has not a religion simply by having pious inclinations, any more than he has a country simply by having philanthropy. A man has not a country until he is a citizen in a state, until he undertakes to follow and uphold certain laws, to obey certain magistrates, and to adopt certain ways of living and acting. Religion is neither a theology nor a theosophy; it is more than all this; it is a discipline, a law, a yoke, an indissoluble engagement” (Joubert, quoted by Matthew Arnold, Essays in Criticism, First Series, London, 1898, p. 288).
[812] Micah vi. 8.