off from those of the other, that the individual can always be
condemned for seeking to gratify his self-interests or his own
personal desires. That is presumably one reason why fetishism is so
wide-spread and so long-lived in Western Africa, for instance: though
fetishes may be used for anti-social purposes, they may be and are
also used for purposes which if selfish are not, or are not felt to
be, anti-social. The individual owner of a fetish does not feel that
his ownership does or ought to cut him off from membership of the
community. And so long as such feeling is common, so long an
indecisive struggle between gods and fetishes continues.

Now this same cause--the impossibility of condemning the individual
for seeking to promote his own interests--will be found on examination
to be operative elsewhere, viz. in magic. The relation of magic to
religion is as much a matter of doubt and dispute as is that of
fetishism to religion. And I propose to treat magic in much the same
way as I have treated fetishism. The justification which I offer for
so doing is to be found in the parallel or analogy that may be drawn
between them. The distinction which comes to be drawn within the
common consciousness between the self and the community manifests
itself obviously in the fact that the interests and desires of the
individual are felt to be different, and yet not to be different, from
those of the community; and so they are felt to be, yet not to be,
condemnable from the point of view of the common consciousness. Now,
this is precisely the judgment which is passed upon magic, wherever it
is cultivated. It is condemnable, it is viewed with suspicion, fear
and condemnation; and yet it is also and at the same time viewed and
practised with general approval. It may be used on behalf of the
community and for the good of the community, and with public approval,
as it is when it is used to make the rain which the community needs.
It may be viewed with toleration, as it is when it is believed to
benefit an individual without entailing injury on the community. But
it is visited with condemnation, and perhaps with punishment, when it
is employed for purposes, such as murder, which the common
consciousness condemns. Accordingly the person who has the power to
work the marvels comprehended under the name of magic is viewed with
condemnation, toleration or approval, according as he uses his power
for purposes which the common consciousness