Conclusion 353 



corresponding processes in the vegetable world. Magic is an 

 attempt to set in motion laws which the savage does not understand. 



On the much-discussed distinction between magic and religion 

 Dr. Maiinowski seems to me to be right in rejecting the theory 

 that magic is a private affair, while religion belongs to the com- 

 munity. There is much corporate magic, and much individual 

 religion. The distinction is rather that magic always aims at 

 producing some definite result, while primitive religion gives ex- 

 pression to mental states, such as sorrow, hope, and despair, without 

 pursuing any practical aim. The separation cannot be made pre- 

 cise, for the cult of spirits, demons, and mythological personages 

 has undoubtedly a practical object — namely, to placate these unseen 

 but powerful beings, to avert their wrath and win their favour. 

 Prayer has a practical object, though prayer is not a magical act. 

 But the distinction is none the less valuable. 



Dr. Maiinowski emphasises the pragmatic and unspeculative 

 character of religion among backward peoples. The savage (like 

 the civilised man !) appeals to his gods and his priests when he 

 finds himself in a hole or a quandary. The practical advantage 

 of organised cult and sanctified custom is to stabilise valuable results 

 already won. Innovation is made artificially difficult ; but most 

 innovations, like rnost mutations in a species, are deleterious. 

 Tribal law also keeps a social aggregate together, which gives it a 

 great advantage in lawless societies, where raids and wars are even 

 more frequent than under civilisation. But though the survival 

 value of cohesion may be the real explanation of tribal ritual and 

 custom, that is not the conscious motive of the discipline. It is 

 honestly believed that the transgression of custom, the mishandling 

 of ritual, and the commission of acts which shock the conscience 

 of the community, will call down upon the tribe collectively the 

 vengeance of the higher powers. It is a great mistake to suppose 

 that beliefs which have, or which once had, a survival value, are 

 adhered to because they are known to have a survival value. They 

 are maintained with equal aeal when they are manifestly disadvan- 

 tageous, when, for example, they prescribe painful and even 

 dangerous operations as part of the ceremony of initiation into full 

 membership of the tribe. The answer, "It is the custom," is 

 final for the savage, as for the lady of fashion. There is no other 

 reason why they behave in a certain way, so it is useless to push 

 further inquiries. 



2 A 



