[1437] A. Moret, Du caractère religieux de la royauté pharaonique (Paris, 1902), pp. 278 sq.; compare ib. pp. 313.
[1438] A. Moret, op. cit. p. 306.
[1439] A. Moret, op. cit. p. 310.
[1440] A. Moret, op. cit. p. 299.
[1441] A. Moret, op. cit. p. 233.
[1442] V. von Strauss und Carnen, op. cit. p. 470. On the titles of the Egyptian kings see further A. Moret, op. cit. pp. 17–38.
[1443] C. P. Tiele, History of the Egyptian Religion, p. 105. Compare A. Moret, op. cit. pp. 71 sq., 312.
[1444] In regard to the natives of the western islands of Torres Straits it has been remarked by Dr. A. C. Haddon that the magicians or sorcerers “constituted the only professional class among these democratic islanders” (Reports of the Cambridge Anthropological Expedition to Torres Straits, v. 321). The same observation could be applied to many other savage tribes.
[1445] For example, amongst the Todas the medicine-man has been differentiated from the sorcerer; yet their common origin is indicated by their both using the same kind of magical formulas or spells to accomplish their different ends. See Dr. W. H. R. Rivers, The Todas, p. 271: “It seems clear that the Todas have advanced beyond the stage of human culture in which all misfortunes are produced by magic. They recognise that some ills are not due to human intervention, but yet they employ the same kind of means to remove these ills as are employed to remove those brought about by human agency. The advance of the Todas is shown most clearly by the differentiation of function between pilikòren and utkòren, between sorcerers and medicine-men, and we seem to have here a clear indication of the differentiation between magic and medicine. The two callings are followed by different men, who are entirely distinct from one another, but both use the same kind of formula to bring about the effect they desire to produce.”