THE READER may remember that we were led to plunge into the labyrinth of magic by a consideration of two different types of man-god. This is the clue which has guided our devious steps through the maze, and brought us out at last on higher ground, whence, resting a little by the way, we can look back over the path we have already traversed and forward to the longer and steeper road we have still to climb. 1
As a result of the foregoing discussion, the two types of human gods may conveniently be distinguished as the religious and the magical man-god respectively. In the former, a being of an order different from and superior to man is supposed to become incarnate, for a longer or a shorter time, in a human body, manifesting his super-human power and knowledge by miracles wrought and prophecies uttered through the medium of the fleshly tabernacle in which he has deigned to take up his abode. This may also appropriately be called the inspired or incarnate type of man-god. In it the human body is merely a frail earthly vessel filled with a divine and immortal spirit. On the other hand, a man-god of the magical sort is nothing but a man who possesses in an unusually high degree powers which most of his fellows arrogate to themselves on a smaller scale; for in rude society there is hardly a person who does not dabble in magic. Thus, whereas a man-god of the former or inspired type derives his divinity from a deity who has stooped to hide his heavenly radiance behind a dull mask of earthly mould, a man-god of the latter type draws his extraordinary power from a certain physical sympathy with nature. He is not merely the receptacle of a divine spirit. His whole being, body and soul, is so delicately attuned to the harmony of the world that a touch of his hand or a turn of his head may send a thrill vibrating through the universal framework of things; and conversely his divine organism is acutely sensitive to such slight changes of environment as would leave ordinary mortals wholly unaffected. But the line between these two types of man-god, however sharply we may draw it in theory, is seldom to be traced with precision in practice, and in what follows I shall not insist on it. 2
We have seen that in practice the magic art may be employed for the benefit either of individuals or of the whole community, and that according as it is directed to one or other of these two objects it may be called private or public magic. Further, I pointed out that the public magician occupies a position of great influence, from which, if he is a prudent and able man, he may advance step by step to the rank of a chief or king. Thus an examination of public magic conduces to an understanding of the early kingship, since in savage and barbarous society many chiefs and kings appear to owe their authority in great measure to their reputation as magicians. 3
Among the objects of public utility which magic may be employed to secure, the most essential is an adequate supply of food. The examples cited in preceding pages prove that the purveyors of food—the hunter, the fisher, the farmer—all resort to magical practices in the pursuit of their various callings; but they do so as private individuals for the benefit of themselves and their families, rather than as public functionaries acting in the interest of the whole people. It is otherwise when the rites are performed, not by the hunters, the fishers, the farmers themselves, but by professional magicians on their behalf. In primitive society, where uniformity of occupation is the rule, and the distribution of the community into various classes of workers has hardly begun, every man is more or less his own magician; he practises charms and incantations for his own good and the injury of his enemies. But a great step in advance has been taken when a special class of magicians has been instituted; when, in other words, a number of men have been set apart for the express purpose of benefiting the whole community by their skill, whether that skill be directed to the healing of diseases, the forecasting of the future, the regulation of the weather, or any other object of general utility. The impotence of the means adopted by most of these practitioners to accomplish their ends ought not to blind us to the immense importance of the institution itself. Here is a body of men relieved, at least in the higher stages of savagery, from the need of earning their livelihood by hard manual toil, and allowed, nay, expected and encouraged, to prosecute researches into the secret ways of nature. It was at once their duty and their interest to know more than their fellows, to acquaint themselves with everything that could aid man in his arduous struggle with nature, everything that could mitigate his sufferings and prolong his life. The properties of drugs and minerals, the causes of rain and drought, of thunder and lightning, the changes of the seasons, the phases of the moon, the daily and yearly journeys of the sun, the motions of the stars, the mystery of life, and the mystery of death, all these things must have excited the wonder of these early philosophers, and stimulated them to find solutions of problems that were doubtless often thrust on their attention in the most practical form by the importunate demands of their clients, who expected them not merely to understand but to regulate the great processes of nature for the good of man. That their first shots fell very far wide of the mark could hardly be helped. The slow, the never-ending approach to truth consists in perpetually forming and testing hypotheses, accepting those which at the time seem to fit the facts and rejecting the others. The views of natural causation embraced by the savage magician no doubt appear to us manifestly false and absurd; yet in their day they were legitimate hypotheses, though they have not stood the test of experience. Ridicule and blame are the just meed, not of those who devised these crude theories, but of those who obstinately adhered to them after better had been propounded. Certainly no men ever had stronger incentives in the pursuit of truth than these savage sorcerers. To maintain at least a show of knowledge was absolutely necessary; a single mistake detected might cost them their life. This no doubt led them to practise imposture for the purpose of concealing their ignorance; but it also supplied them with the most powerful motive for substituting a real for a sham knowledge, since, if you would appear to know anything, by far the best way is actually to know it. Thus, however justly we may reject the extravagant pretensions of magicians and condemn the deceptions which they have practised on mankind, the original institution of this class of men has, take it all in all, been productive of incalculable good to humanity. They were the direct predecessors, not merely of our physicians and surgeons, but of our investigators and discoverers in every branch of natural science. They began the work which has since been carried to such glorious and beneficent issues by their successors in after ages; and if the beginning was poor and feeble, this is to be imputed to the inevitable difficulties which beset the path of knowledge rather than to the natural incapacity or wilful fraud of the men themselves. 4