If the man who has the lore or the personal power, and who uses it for nefarious purposes, proposes to employ it on obtaining the same control over spirits as he has over things, his magic reaches a stage of evolution in which it is difficult and practically unnecessary to distinguish it from the stage of fetichism in which the owner of a fetich { 91} applies coercion to make the fetich spirit do what he wishes. With fetichism I deal in another lecture. If, on the other hand, the man who has the lore or the personal power and uses it for social or "communal" purposes (Haddon, p. 41) comes to believe that, for the effects which he has hitherto sought to produce by means of his superior knowledge or superior power, it is necessary to invoke the aid of spirits, he will naturally address himself to the spirit or god who is worshipped by the community because he has at heart the general interests of the community; or it may be that the spirit who produces such a benefit for the community at large, as rain for example, will take his place among the gods of the community as the rain-god, in virtue of the benefit which he confers upon the community generally. In either case, the attitude of the priest or person who approaches him on behalf of the community will be that which befits a supplicant invoking a favour from a power that has shown favour in the past to the community. And it will not surprise us if we find that the ceremonies which were used for the purpose of rain-making, before rain was recognised as the gift of the gods, continue for a time to be practised as the proper rites with { 92} which to approach the god of the community or the rain-god in particular. Such survivals are then in danger of being misinterpreted by students of the science of religion, for they may be regarded as evidence that religion was evolved out of magic, when in truth they show that religion tends to drive out magic. Thus Dr. Frazer, in his _Lectures on the Early History of the Kingship_ (pp. 73-75), describes the practice of the New Caledonians who, to promote the growth of taro, "bury in the field certain stones resembling taros, praying to their ancestors at the same time," and he goes on to say: "In these practices of the New Caledonians the magical efficacy of the stones appears to be deemed insufficient of itself to accomplish the end in view; it has to be reinforced by the spirits of the dead, whose help is sought by prayer and sacrifice. Thus in New Caledonia sorcery is blent with the worship of the dead; in other words, magic is combined with religion. If the stones ceased to be employed, and the prayers and sacrifices to the ancestors remained, the transition from magic to religion would be complete." Thus it seems to be suggested in these words of Dr. Frazer's that religion may be evolved out of magic. If that is what is suggested, { 93} then there is little doubt that the suggestion is not borne out by the instance given. Let us concede for the moment what some of us would be inclined to doubt, viz. that prayers and sacrifice offered to a human being, alive or dead, is religion; and let us enquire whether this form of religion is evolved out of magic. The magic here is quite clear: stones resembling taros are buried in the taro field to promote the growth of taros. That is an application of the principle that like produces like which might be employed by men who had never heard of ancestor worship or of any kind of religion, and who had never uttered prayers or offered sacrifices of any kind. Next, the religious element, according to Dr. Frazer, is also quite clear: it consists in offering sacrifices to the dead with the prayer or the words, "Here are your offerings, in order that the crop of yams may be good." Now, it is not suggested, even by Dr. Frazer, that this religious element is a form of magic or is in any way developed out of or evolved from magic. On the contrary, if this element is religious--indeed, whether it be really religious or not--it is obviously entirely distinct and different from sympathetic or hom[oe]opathic magic. The mere fact that the magical { 94} rite of burying in the taro fields stones which resemble taros has to be supplemented by rites which are, on Dr. Frazer's own showing, non-magical, shows that the primitive belief in this application of the principle that like produces like was already dying out, and was in process of becoming a mere survival.