TRESroENtlAL ADDRESS. 687 



this respect from those current elsewhere. It is not iny intention to discuss the 

 psychological and physiological aspects of the phenomena. They recall the 

 phenomena of ' conversion ' among ourselves. Occurring, as they usually do, at 

 or shortly after the commencement of adult life, they display the effervescence of 

 puberty, accentuated by the neurotic peculiarities of the individual, acted upon, 

 directed and controlled by the social environment. Of the social side of religion 

 and magic I have said little. In these days, when individualism is so strongly 

 developed in thought and action, we are .apt to forget to what an extent religion 

 is an expression of the social organisation. An eminent professor, lately deceased, 

 used to say that religion was a social secretion. That may be an excellent wav 

 to phrase the relations between society and religion in modern Europe. It is "a 

 very incomplete account of them as they exist on the Australian steppe or in the 

 forests of Brazil. In societies which have yet but imperfectly advanced from the 

 indefinite, incoherent, homogeneous condition religion is much more than a social 

 secretion : it is one aspect of the inchoate organisation. Every member has his 

 place and takes his share in religious rites. Every member is on the same level 

 of knowledge and belief. The mental atmosphere is charged with the same 

 electric fluid, which communicates itself to all alike. Its action is thus intensified. 

 Pervading every thought and deed, both of the individual and of the communitj', 

 it binds the members together as no other force could do. The slavery of men in 

 the lower culture to custom is a commonplace of anthropology. That custom is 

 religious to the core. It has regard to the superhuman helpers and the super- 

 human foes of the community, as well as of the individual. Everyone observes 

 it, because upon it depends the weal of all alike. Moreover, everyone's eye is 

 upon his neighbour, and a departure from custom is sure to be resented as some- 

 thing sinister. At this stage magic is not yet severed from religion. The same 

 rites, the same practices, the same course of daily conduct appeal to superhuman 

 helpers and bespeak the exercise of their ovcnda, and at the same time endeavour 

 to exercise in the traditional manner the orenda of the performers. Departure 

 from them, otherwise than with the consent of the community, is viewed with 

 suspicion and concern. At the very least, and done innocently, it will bring 

 misfortune on the doer and all connected with him. Done with a purpose, it is 

 abhorred and punished as evil magic. It is this kind of magic, performed with 

 anti-social objects, which alone is reprobated in the lower culture. Death is verv 

 generally regarded as unnatural. If not caused by open violence, it must be due 

 to magic. Hence at every death an inquest is held to ascertain who is responsible ; 

 the accused is required to undergo an ordeal, and is punished if found guilty, as 

 he usually is. But it is not the practice of magic which is condemned ; it is the 

 application of magic to the injury of a member of the community — that is, to the 

 injury of the community, A Zulu chief ' smells out ' and puts to death the witch 

 who has slain his father. The same chief habitually practises magic on another 

 chief before fighting with him, and employs his own wizard to make rain. His 

 sacrifices and acts of worship are inextricably mingled with magic. The schism 

 between magic and religion is a later development of civilisation. Even then, 

 as the history of heresy in Europe and the witch-trials teach us, it is rather magic 

 in its anti-social aspect than in itself which is reprobated and punished. The 

 departure from established custom and established belief involves a severance 

 from the community and an imputation of anti-social ends. The pursuit of 

 individual desires and hatreds at odds with the general interest is what arouses 

 the anger of society. Practices essentially magical may be incorporated in 

 religious rites and exercised for what is believed to be the general good, and they 

 will continue to be exercised with general assent even in the highest forms of 

 religion. 



Do you ask me to speculate further, to forecast the future, to consider whether 

 religion will ever free itself from magic, whether the bond of religion will still 

 be necessary to hold society together? These are questions of the highest interest ; 

 but my orenda, such as it is, does not extend to prophecy. If it did, they are not 

 questions within the scope of the British Association, Section H. My aim has 

 been simply to set before you the present position, iis I conceive it, of research on 



