principles were evidently common property. Of course some men would come to surpass others in their knowledge of the supposed bonds of sympathy between different things, or of lucky objects, seasons and methods, of ways to coax and control natural forces, of the meaning of portents and of means to predict the future. In the progress of time the finer mysteries of the art might become the monopoly of a priesthood. But everybody believed in magic; everybody understood something about it.
To attempt to define magic further than has been done in our description of the notions of primitive man is like trying to embrace a phantom. Magic rested upon man's conjecture of the characteristics and processes of nature, not on a knowledge of nature correctly deduced from observation and experiment. As one would expect, there went with these mistaken notions a fantasticalness both in reasoning and in practical procedure. The follower of magic is apt to be on the watch not for facts or laws, but for hidden mysteries; he is fond of ceremonial and symbols; he enjoins upon himself and his fellows the necessity of secrecy in their operations and mysticism in their writings. Again, magic is, as has been said, præternatural; its outcome is to be marvelous. It assumes the existence of wonderful properties in various objects and of wonderful bonds of sympathy between different things. Finally, we should remember that man always is a factor in magic. His knowledge, skill or power is always essential to the performance of a feat of magic. Even when demons do the deed, they must be invoked. A miracle may be contrary to natural law but it is not magic, for man is not the cause of it. Even if wrought in answer to his prayer, the miracle is not magic, for the gods answer only if they choose. But the magic formula compels the desired marvel; by it man coerces nature or even deity.
