[813] James i. 27.
[814] The opposition of principle between magic and religion is well brought out by Sir A. C. Lyall in his Asiatic Studies, First Series (London, 1899), i. 99 sqq. It is also insisted on by Mr. F. B. Jevons in his Introduction to the History of Religion (London, 1896). The distinction is clearly apprehended and sharply maintained by Professor H. Oldenberg in his notable book Die Religion des Veda (Berlin, 1894); see especially pp. 58 sq., 311 sqq., 476 sqq. Lord Avebury has courteously pointed out to me that the fundamental difference between magic and religion was dwelt on by him many years ago. See his Origin of Civilisation (London, 1870), pp. 116, 164 sq., and the Preface to the sixth edition of that work (London, 1902), p. vi. I am glad to find myself in agreement with Lord Avebury on this subject, and only regret that in preparing my second edition I was unaware that the view here taken has the support of his high authority. When I wrote this book originally I failed to realise the extent of the opposition between magic and religion, because I had not formed a clear general conception of the nature of religion, and was disposed to class magic loosely under it.
[815] A. Wiedemann, Die Religion der alten Ägypter (Münster i. W., 1890), pp. 142–145, 148; G. Maspero, Histoire ancienne des peuples de l’Orient classique: les origines (Paris, 1895), pp. 212 sq.
[816] Augustine, De civitate Dei, x. 11, quoting Porphyry.
[817] J. A. Dubois, Mœurs, institutions et cérémonies des peuples de l’Inde (Paris, 1825), ii. 60 sqq.
[818] Monier Williams, Religious Thought and Life in India (London, 1883), pp. 201 sq.
[819] To prevent misconception I would ask the reader to observe that the earlier stage here spoken of, in which magic is confused with religion, is not, in my opinion, the earliest of all, having been preceded by a still earlier stage in which magic existed alone. See below, pp. [233] sqq. On my view, the evolution of thought on this subject has passed through three stages: first, a stage in which magic existed without religion; second, a stage in which religion, having arisen, co-operated, and was to some extent confused, with magic; and third, a stage in which, the radical difference of principle between the two having been recognised, their relation was that of open hostility.
[820] See above, pp. [72], [77] sq., [130], [163] sq.
[821] R. H. Codrington, The Melanesians, pp. 191 sq. The word mana is Polynesian as well as Melanesian. In the Maori language it means “authority,” especially “supernatural power,” “divine authority,” “having qualities which ordinary persons or things do not possess.” See E. Tregear, Maori-Polynesian Comparative Dictionary (Wellington, N.Z., 1891), p. 203. Compare R. Taylor, Te Ika A Maui, or New Zealand and its Inhabitants,² p. 184, “the mana, virtue of the god.”
[822] H. Oldenberg, Die Religion des Veda, p. 59.