2. Place in Religion

1. Definition and Scope

Magic is the alleged art of producing supernatural results by means of occult agencies, although in the widest sense of the term it includes Divination (q.v.), and thus coincides with occultism. In the present article, however, the discussion of magic is restricted to the causation of supernatural phenomena by mystic conjurations or incantations which may be either benevolent or malevolent. In this form magic coincides in great part with Witchcraft (q.v.), although it is distinguished, on the one hand, by a more scientific method, and, on the other, by asocial trend which aims at a unification of magic operations by oc- cult traditions. Magic is divided, according to the means employed, into demonistic (operating with the aid of spirits), relig ious (regulated by the priesthood and the cult), and natural (working simply through hidden powers of nature), while with regard to its beneficent or maleficent intent it is termed " white " and " black " magic respectively.

Magic is an element of the empirical religion of all times and peoples, and belongs, like asceticism, sacrifice, and purification, to the constantly recurring and ineradicable factors of the social life of mankind (see Comparative Religion, VI., 1, a, § 5). Among many wild tribes religion seems to consist almost entirely of magic, although the theory that all religion is a development of witchcraft and magic is open to grave objections. The question may even be raised whether magic is not a phase of religious degeneration rather than evolution. The view prevailing in many circles that the religious conditions of modern savages constitutes the norm for reconstructing the religion of primitive man fails to recognize that the evidence in the life of ancient and of modern peoples shows a slow process of religious decay. It must be noted, furthermore, that savages are not found to advance from fetishism or animism (see Comparative Religion) to a higher stage of religious life, nor are magic and witchcraft (q.v.) the most primitive forms of the religion of the civilized nations of antiquity. Neither in Egypt nor in Babylonia does religious development reveal polydemonistic magic as the source of their mythology and their cult, however early magic rites and formulas were used among both nations. Magic is, then, essentially a symptom of religious decay and belongs to the latest period of religious evolution. In cases where it appears at a relatively early stage in.a given people, it is seldom developed by the people in question, but is usually of foreign origin, being imported from degenerate neighboring tribes*

* For the presentation of another view of ethnic magic, see Comparative Religion, VI., 1, a, § 5.

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