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ii MAGIC 19

localities lies the idea of the union of the sick party with the potency of the water or tree.1 And here it will be seen that we are on the border-line between magic and religion. Dr. Farnell has drawn attention to the fact that in later Greek philosophy and amongst the Early Christian Fathers the true intention of prayer is " not mere petition for some special blessing, but rather communion with God, to whom it is the spiritual approach," and compares it with the savage's communion, in which " the agent endeavours to charge himself with a potency drawn from a quasi-divine source."2 In magic union or contact with power in religion com­munion with the divinity is the fundamental idea; sacrifice has ultimately as its raison d'etre the bringing into contact of worshipper and God.3

Magic and religion are, therefore, seen to have their origin in the same conception of union with a mystical power. It is not so much their methods as their aims which differentiate them : magic, as MM. Hubert et Mauss and Mr. Marett claim, is anti-social; its power

1 See Hartland, Legend of Perseus, ii. passim.

2 Farnell, Evolution of Religion, p. 174. The idea finds frequent expression in Herbert, Vaughan, and the religious poets.

3 Hubert et Mauss, " Essai sur la nature et la fonction du sacrifice," Melanges d'Histoirc dcs Religions, pp. 1-130.

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