Introduction to the History of Religions Handbooks on the...

1556 In some cases the priest is a magician (Grey, Polynesian Mythology, p. 114 ff.)—he acts as the mouthpiece of a god, and in sympathy with the god. Cf. Westermarck, Origin and Development of the Moral Ideas, ii, 658. On a connection between the magician and the poet see Goldziher, in Proceedings of the Tenth International Congress of Orientalists.

1557 Cf. above, § 889.

1558 Dixon, The Northern Maidu, p. 267 f.; id., The Shasta, 471 ff.

1559 Ellis, Tshi, p. 120.

1560 Dixon, The Shasta, loc. cit.; Miss Fletcher, Indian Ceremonies, p. 280.

1561 M. Kingsley, Studies, p. 136.

1562 Grey, Polynesian Mythology, p. 278.

1563 Jastrow, Religion of Babylonia and Assyria, p. 267 f.

1564 1 Sam. xxviii.

1565 Apuleius, Metamorphoses, bk. ii f.

1566 Sura cxiii.

1567 Women, however, are sometimes shamans in such tribes, as in the California Shasta (while in the neighboring Maidu they are commonly men). See Dixon, The Shasta, p. 471; The Northern Maidu, p. 267 f.

1568 Tiele, Elements of the Science of Religion, ii, 140; cf. Spiegel, Eranische Alterthumskunde, iii, 564 f., 587 f.; Jackson, in Geiger and Kuhn's Grundriss der iranischen Philologie, ii, 630, 671, 692.

1569 Sophocles, Œdipus Tyrannus, 387; Euripides, Orestes, 1498. Hence the term 'magic' as the designation of a certain form of procedure.

1570 So in the Thousand and One Nights, passim.

1571 Tylor, Primitive Culture, i, 113 ff.; Castrén, Finnische Mythologie, pp. 186 ff., 229; Skeat, Malay Magic, p. 162; Rivers, The Todas, p. 263; Crooke, Popular Religion and Folklore of Northern India, ii, 283 ff. For modern usages see Wuttke, Der deutsche Volksaberglaube der Gegenwart, 2d ed., pp. 131, 241.

1572 A magician, as a man of special social prominence and of extraordinary power over the forces of the world, becomes, in some cases, the political head of his community (as a priest sometimes has a like position). Where the divinization of men is practiced, the magician may be recognized as a god. But no general rule can be laid down. The office of king had its own political development, and a god was the natural product of the reflection of a community. The elevation of the magician to high political or ecclesiastical position was dependent on peculiar circumstances and may be called sporadic. Cf. Frazer, Early History of the Kingship, p. 107 ff. and lecture v.

1573 Cf. Frazer, Golden Bough, 2d ed., Index, s.v. Kings.

1574 See Lord Avebury, Marriage, Totemism, and Religion, chap. iv.

1575 The plant or animal may be a totem, but its magical power is not derived from its totemic character. Magical potency may dwell in nontotemic objects; in magical ceremonies connected with totems (as in Australia) it is the ceremony rather than the totem that is efficacious. Cf. Marett, Threshold of Religion, p. 22 f.

1576 Cf. Marett, "From spell to prayer," in his Threshold of Religion, p. 33 ff.

1577 Cf. J. H. King, The Supernatural, Index, s.v. Charm; Tylor, Primitive Culture, ii, 148; article "Charms and Amulets" in Hastings, Encyclopædia of Religion and Ethics.

1578 Eng. tr. by Bloomfield, in Sacred Books of the East.

1579 L. W. King, Babylonian Magic and Sorcery.

1580Records of the Past, first series, vols. ii, vi; Griffith, article "Egyptian Literature" in Library of the World's Best Literature; Maspero, Dawn of Civilization, p. 212 ff.; Breasted, History of Egypt, Index, s.v. Magic.

1581 Cf. Macdonald, Religious Attitude and Life in Islam, Index, s.v. Magic.

1582 Daremberg and Saglio, Dictionnaire des antiquités grecques et romaines, article "Magia"; cf. articles "Medeia" and "Kirke" in Roscher's Lexikon.

1583 Apuleius, Metamorphoses; Gibbon, Decline and Fall of the Roman Empire, ii, 535 ff.; Friedländer, Roman Life and Manners under the Early Empire (Eng. tr.), i, 260 f.; Fowler, The Religious Experience of the Roman People, p. 57 ff.; cf. Cumont, Astrology and Religion among the Greeks and Romans, Index, s.v. Magic.

1584 1 Sam. xxviii; Isa. viii, 19.

1585 In the later Judaism Solomon is the great master of magic; see the story of the Queen of Sheba in the Second Esther Targum; Baring-Gould, Legends of Old Testament Characters. For the Arabian legends of Solomon (borrowed from the Jews) see Koran, sura xxxviii; History of Bilkis, Queen of Sheba, compiled from various Arabic sources, in Socin's Arabic Grammar (Eng. tr., 1885).

1586 Lecky, History of the Rise and Influence of the Spirit of Rationalism in Europe; Westermarck, Origin and Development of the Moral Ideas, Index, s.vv. Magic and Witches.

1587 These Powers, including mana, may all be called "divine" as distinguished from the purely "human."

1588 A superhuman phenomenon, if produced by a deity, is called a "miracle," and is held to be beneficent; if produced by a nontheistic process, it is called "magical," and is looked at doubtfully.

1589 Cf. Westermarck, Origin and Development of the Moral Ideas, ii, 696; Hobhouse, Morals in Evolution, Index, s.v. Magic and Morals.

1590 Ultimately, in early religious theory, all objects are divine or abodes or incarnations of divine beings and capable of independent action; sometimes, doubtless, the recognition of the natural character of a thing (as of courage and other qualities in animals) coalesces with the belief in its guiding power.

1591 Cf. article "Magia" in Daremberg and Saglio, Dictionnaire des antiquités grecques et romaines, p. 1496.

1592 Rivers, The Todas, p. 254.

1593 Cf. article "Bantu" in Hastings, Encyclopædia of Religion and Ethics, p. 358.

1594 1 Sam. x, 5; xix, 24.

1595 Breasted, History of Egypt, p. 513 f. The envoy not only failed to procure cedar for the sacred barge of Amon but was ordered by the prince to leave the city; the youth intervened successfully (ca. 1100 B.C.).