Since the chapter on Magic was written, the publication of Wilhelm Wundt'sVölkerpsychologie, Vol. II, Part II, has led me to believe that I ought to have laid more stress on the power of the magician, which I mention on pages 74, 85, 86, 87, 88, 89, and less on the savage's recognition of the principle that like produces like. In the stage of human evolution known as Animism, every event which calls for explanation is explained as the doing of some person or conscious agent. When a savage falls ill, his sickness is regarded as the work of some ill-disposed person, whose power cannot be doubted—for it is manifest in the sickness it has caused—and whose power is as mysterious as it is indubitable. That power is what a savage means by magic; and the persons believed to possess it are magicians. It is the business of the sick savage's friends to find out who is causing his sickness. Their suspicion may fall on any one whose appearance or behaviour is suspicious or mysterious; and the personsuspected comes to be regarded as a witch or magician, from the very fact that he is suspected. Such persons have the power of witchcraft or magic, because they are believed to have the power:possunt quia posse videntur. Not only are they believed to possess the power; they come to believe, themselves, that they possess it. They believe that, possessing it, they have but to exercise it. The Australian magician has but to "point" his stick, and, in the belief both of himself and of every one concerned, the victim will fall. All over the world the witch has but to stab the image she has drawn or made, and the person portrayed will feel the wound. In this proceeding, the image is like the person, and the blow delivered is like the blow which the victim is to feel. It is open to us, therefore, to say that, in this typical case of "imitative" or "mimetic" magic, like is believed to produce like. And on pages 75-77, and elsewhere, above, I have taken that position. But I would now add two qualifications. The first is, as already intimated, that, though stabbing an effigy is like stabbing the victim, it is only a magician or witch that has the power thus to inflict wounds, sickness, or death: the services of the magician or witch are employed for no other reason than thatthe ordinary person has not the power, even by the aid of the rite, to cause the effect. The second qualification is that, whereas we distinguish between the categories of likeness and identity, the savage makes but little distinction. To us it is evident that stabbing the image is only like stabbing the victim; but to the believer in magic, stabbing the image is the same thing as stabbing the victim; and in his belief, as the waxen image melts, so the victim withers away.
It would, therefore, be more precise and more correct to say (page 74, above) that eating tiger to make you bold points rather to a confusion, in the savage's mind, of the categories of likeness and identity, than to a conscious recognition of the principle that like produces like: as you eat tiger's flesh, so you become bold with the tiger's boldness. The spirit of the tiger enters you. But no magic is necessary to enable you to make the meal: any one can eat tiger. The belief that so the tiger's spirit will enter you is a piece of Animism; but it is not therefore a piece of magic.
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Acosta, Father,193.
Agnostic,4,6.
Agries,143.
Alfoors,194.
Algonquins,143.
All-father,190.
Ancestors,162.
Ancestor worship,52,53; may be arrested by religion,53,54,55.
Andaman Islands,169.
Animal sacrifice,209; animal meal,178.
Animals, worshipped,111.
Animism,204,215,216,217; and magic,89,90,98; and fetichism,116,117,118; polytheism,131; not religion,136.
Anticipation, of nature,73.
Antinomy, the, of religious feeling,174.
Anzam,170.
Applied science of religion,2ff.; looks to the future,3; is used by the missionary as a practical man,15,16; its object,18,21.
Ashantee Land,153,155.
Atheist,4,6.
Atman,247.
At-one-ment,178.
Attention,9,10.
Australia,183ff.
Australian tribes, religion of,27,28.
Aztecs,188,190.
Basutos,181.
Becoming,214.
Being, is in process of evolution,214; still incomplete,214.
Belief, and desire,39,40; in immortality and God,31,32; erroneous, and magic,79; in magic,85; religious,137.
Bhogaldai,194.
Billiards,78.
Blood, and rain,161.
Bones, of animals, hung up,78.
Boorah,162ff.
Bosman,109ff.,112,113.
Bread, prayer for daily,181.
Buddhism,247ff.; and immortality,36,37,61,62,63; its fundamental illogicality,66; its strength,66.
Buro,194.
Buzzard,76.
Byamee,162ff.,191,198.
Cause, and conditions,77,85.
Celebes,194.
Ceram,181.
Ceremonies, for rain,161.
Chain of existence,65.
Charms, and prayers,150,115,152.
Chattels,241,243.
Cherokee Indian,50,76,77.
Chicomecoatl,193.
Childhood,98.
China,194,197.
Christianity,239ff.,258,259,260; the highest form of religion,15,18,22,23; and other forms of religion,26,27,28,35; alone teaches self-sacrifice as the way to life eternal,69; and sacrifice,209.
Clouds,153; of smoke and rain,161,162.
Communal purposes, and magic,91.
Communion,175; not so much an intellectual belief as an object of desire,43,44; of man with God the basis of morality,62; logically incompatible with Buddhism,63; involves personal existence,67; with God,137; sought in prayer,172; and sacrifice,172; in Mexico,193; maintained by sacramental eating,195; annually,196; renewed,198; the true end of sacrifice,207,208; between man and God,249; imperfect,257.
Community,254; and magic,81,97; and its God,91.
Community, the, and fetiches,122; and its gods,135; and prayer,146,147,148,166; and the individual,218,239.
Comparative method,20,21.
Comparative Philology,20.
Comparison, method of,17; implies similarity in the religions compared,19; and implies difference also,20; contrasted with comparative method,21; deals with differences,22.
Comte,213.
Conciliation, and coercion, of spirits,121.
Congregations,170.
Contagious magic,85.
Continuation theory,55,56.
Corn, eaten sacramentally,194,195.
Corn-maiden,195.
Corn-mother,195.
Corn-spirit,196,199,200.
Cotton-mother,194.
Creator,170.
Creek Indians,194.
Custom,244; protected by the god of the community,219.
Dances,162; and prayer,153.
Dead, the,38; return,47; spirits of the,92.
Death, a mistake according to the primitive view,44,45; or else due to magic,45,46,80.
Deer,74.
Degradation of religion,24.
Deification,53.
Deiphobus,54.
Delaware prayer,145.
Departmental deities,190.
Desacralisation,186.
Desire for immortality, is the origin of the belief in immortality,40,41; is not a selfish desire,42; the root of all evils,66; religious,115,116,121; and prayer,142,149; and the worship of the gods,135; and religion,158,166; of the community,163.
Desire of all nations,115,173.
Dieri,50,161,164.
Difference, implies similarity,27.
Differences, to be taken into account by method of comparison,22; their value,23,24; postulated by science,24.
Differentiation of the homogeneous,23,24,25.
Domesticated plants and animals,190.
Dreams, and the soul,37; their emotional value,42.
Drought,164.
Dugongs,164,165.
Dynamics, of society,246,255.
East Indies,181.
Eating of the god,193.
Eating tiger,74,89.
Ellis, Colonel,113,120,121,122.
Emotional element, in fetichism and religion,136.
End, the, gives value to what we do,13; and is a matter of will,13; of society,251,253; a category unknown to science,255.
Ends, anti-social,81.
Error,25.
Euahlayi,48,162,191,198.
Evolution,214; of religion,6,239,247,253; and progress,9,12,24,264; theory of,23; and the history of religion,172,173; of humanity,239,244,246; law of,252; end of,254,256.