have not in this life sought communion with the true God. This belief thus differs entirely from the earlier belief, _e.g._ as it is found amongst the Eskimo, that it is in this world the spirits of the departed reappear, and that their continued existence is unaffected by considerations of morality or religion. It is, however, not merely the belief in the next world that may come to be sanctified by religion and moralised. The belief in reincarnation in animal form may come to be employed in the service of religion and morality, as it is in Buddhism. There, however, what was originally the transmigration of souls was transformed by Gotama into the transmigration of character; and the very existence of the individual soul, whether before death or after, was held to be an illusion and a deception. This tenet pushes the doctrine of self-sacrifice, which is essential both to religion and to morality, to an extreme which is fatal in logic to morality and religion alike: communion between man and God--the indispensable presupposition of both religion and morals--is impossible, if the very existence of man is illusory. The message of the missionary will be that by Christianity self-sacrifice is shown to be the condition of morality, the essence of communion with God and the way to life eternal . . . 34-69 MAGIC A view sometime held was that magic is religion, and religion magic. With equal reason, or want of reason, it might be held that magic was science, and science magic. {xiii} Even if we correct the definition, and say that to us magic appears, in one aspect, as a spurious system of science; and, in another, as a spurious system of religion; we still have to note that, for those who believed in it, it could not have been a spurious system, whether of science or religion. Primitive man acts on the assumption that he can produce like by means of like; and about that assumption there is no "magic" of any kind. It is only when an effect thus produced is a thing not commonly done and not generally approved of, that it is regarded as magic; and it is magic, because not every one knows how to do it, or not every one has the power to do it, or not every one cares to do it. About this belief, so long as every one entertains it, there is nothing spurious. When however it begins to be suspected that the magician has not the power to do what he professes, his profession tends to become fraudulent and his belief spurious. On the other hand, a thing commonly done and generally approved of is not regarded as magical merely because the effect resembles the cause, and like is in this instance produced by like. Magic is a term of evil connotation; and the practice of using like to produce like is condemned when and because it is employed for anti-social purposes. Such practices are resented by the society, amongst whom and on whom they are employed; and they are offensive to the God who looks after the interests of the community. In fine, the