[823] H. Oldenberg, op. cit. p. 477. For particular examples of the blending of magical with religious ritual in ancient India see pp. 311 sqq., 369 sq., 476 sqq., 522 sq. of the same work.
[824] S. Lévi, La Doctrine du sacrifice dans les Brâhma
as (Paris, 1898), p. 129.
[825] M. Bloomfield, Hymns of the Atharva-Veda, pp. xlv. sq. (Sacred Books of the East, vol. xlii.).
[826] W. Caland, Altindisches Zauberritual, p. ix.
[827] O. Schrader, Reallexikon der indogermanischen Altertumskunde (Strasburg, 1901), pp. 637 sq. In ancient Arabia the kâhin (etymologically equivalent to the Hebrew kôhen, “priest”) seems to have been rather a soothsayer than a priest. See J. Wellhausen, Reste arabischen Heidentums² (Berlin, 1897), pp. 134, 143. The confusion of magic with religion, of spell with prayer, may also be detected in the incantations employed by Toda sorcerers at the present day. See W. H. R. Rivers, The Todas, pp. 272 sq.: “The formulae of magic and of the dairy ritual are of the same nature, though the differentiation between the sorcerer and the priest who use them is even clearer than that between the sorcerer and the medicine-man. It is probable that the names of the gods with the characteristic formulae of the prayer are later additions to the magical incantation; that at some time the sorcerer has added the names of the most important of his deities to the spells and charms which at one time were thought to be sufficient for his purpose.”
[828] G. Maspero, Études de mythologie et d’archéologie égyptienne (Paris, 1893), i. 106.
[829] A. Erman, Ägypten und ägyptisches Leben im Altertum, p. 471.
[830] A. Wiedemann, Die Religion der alten Ägypter (Münster i. W., 1890), p. 154.