Christs, 2nd ed., pp. 11-38. In the opinion of Weber (Hist. of Ind. Lit., p. 264) the magic arts "found a more and more fruitful soil as the religious development of the Hindus progressed"; "so that they now, in fact, reign almost supreme." See again Dr. Jevons's own later admission, p. 395, where the exception of Christianity is somewhat arbitrary. On this compare Kant, Religion innerhalb der Grenzen der blossen Vernunft, B. iv, Th. ii, § 3. Similar cases have been noted in primitive cults still surviving. Fear of the magic powers of "lower" or conquered races is in fact normal wherever belief in wizardry survives; and to the general tendency may be conjecturally ascribed such phenomena as that of the Saturnalia, in which masters and slaves changed places, and the institution of the Levites among the Hebrews, otherwise only mythically explained. But if conquerors and conquered thus tended to amalgamate or associate their cults, equally would allied tribes tend to do so; and, when particular Gods of different groups were seen to correspond in respect of special attributes, a further analysis would be encouraged. Hence, with every extension of every State, every advance in intercourse made in peace or through war, there would be a further comparison of credences, a further challenge to the reasoning powers of thoughtful men. On the normal tendency to defer to local deities, compare Tylor, Primitive Culture, as last cited; B. Thomson, The Fijians, 1908, p. 112; A. B. Ellis, The Tshi-Speaking Peoples of the Gold Coast, 1887, p. 147, and The Ewe-Speaking Peoples, 1890, p. 55; P. Wurm, Handbuch der Religionsgeschichte, 2te Aufl., p. 43 (as to Madagascar); Sir H. Johnston, The Uganda Protectorate, 1902, ii, 589; Waitz, Anthropologie der Naturvölker, iii, 186; P. Kropotkin, Memoirs of a Revolutionist, ed. 1908, p. 191; W. W. Skeat, Malay Magic, 1900, pp. 56, 84; Thurston, Castes and Tribes of Southern India, 1909, i, 86-87, 94, 100; iii, 188; iv, 170; v, 467-68; W. H. R. Rivers, The Todas, 1906, p. 263; Rae, The White Sea Peninsula, 1881, p. 262; Élie Reclus, Primitive Folk, pp. 254-56; Grant Allen, Evolution of the Idea of God, 1897, pp. 289, 301-302; Castrén, Vorlesungen über die Finnische Mythologie, 1853, p. 281; Gummere, Germanic Origins, 1892, p. 140, citing Weinhold, Deutsche Frauen, i, 105; Gobineau, Les religions et les philosophies dans l'Asie centrale, 2e éd. p. 67; E. Higgins, Hebrew Idolatry and Superstition, 1893, pp. 20, 24; Robertson Smith, Religion of the Semites, 1889, p. 77; Wellhausen, Heidenthum, pp. 129, 183, cited by Smith, p. 79; Lang, Making of Religion, p. 65; Frazer, Golden Bough, 2nd ed. ii, 72. Above all, see the record in Old New Zealand, "by a Pakeha Maori" (2nd ed. Auckland, 1863, p. 154), of the believing resort of some white men to native wizards in New Zealand.