n seems to me so
inextricably bound up with his religion that I cannot possibly see how
that religion can have been distinguishable from his simple idea of duty
and discipline.

NOTES TO LECTURE III

[81] Westermarck, _Origin etc. of Moral Ideas_, ii. 584.

[82] Jevons, _Introduction_, p. 33.

[83] A useful summary of the whole subject, embodying
the results and terminology of Tylor, Frazer, and other
anthropologists, is Dr. Haddon's _Magic and Fetishism_,
in Messrs. Constable's series, _Religions Ancient and
Modern_. See also Marett, _On the Threshold of
Religion_, passim.

[84] _Lectures on the Early History of the Kingship_, p.
89 foll. For an example not mentioned in the text
(_devotio_) see below, p. 206 foll. This may have been
originally practised by the Latin kings. I may here
draw attention to the almost dogmatic conclusions of the
modern French sociological school of research; _e.g._ M.
Huvelin, in _L'Annee sociologique_ for 1907, begins by
asserting as a fundamental law, proved by MM. Hubert et
Mauss, that magic is just as much a social fact as
religion: "Les uns et les autres sont des produits de
l'activite collective" (_Magie et droit individuel_, p.
1). But M. Huvelin's paper is to some extent a
modification of this dogma. He seeks to explain the fact
that magic is both secret and private, not public and
social, in historical times; and in the domain of law,
with which he is specially concerned, he concludes that
"a magical rite is only a religious rite twisted from
its proper social end, and employed to realise the will
or belief of an individual" (p. 46). This is the only
form in which we shall find magic at Rome, except in so
far as a few of its forms survive in the ritual of
religion with their meaning changed. In early Roman law,
as a quasi-religious body of rules and practices, there
are a few magical survivals which will be found
mentioned by M. Huvelin in this article; but they are of
no importance for our present subject.

[85] _Primitive Culture_, vol. i. ch. iv. See also
Jevons, _Introduction_, p. 36 foll.

[86] See Schuerer, _Jewish People in the Time of Christ_
(Eng. trans.), Division II. vol. iii. p. 151 foll.

[87] Fowler, _R.F._ p. 232; Wissowa, _R.K._ p. 106. The
most careful examination of the rite and the evid