Next, the idea of whistling to produce a wind, or of sticking splinters of bone into a man's footprints in order to injure his feet, may be an idea not generally known, a thing not commonly done, a proceeding not generally approved of. It is thus marked off from the commonplace actions of drinking water to moisten your parched throat or sitting by a fire to get warm. When it is thus marked off, it is regarded as magic: 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. That is the second stage, the heyday of magic. {75} The third and final stage is that in which no educated person believes in it, when, if a man thinks to get a wind by whistling he may whistle for it. These three ways of looking at identically the same thing may and do coexist. The idea of whistling for a wind is for you and me simply a mistaken idea; but possibly at this moment there are sailors acting upon the idea and to some of them it appears a perfectly natural thing to do, while to others there is a flavour of the magical about it. But though the three ways may and do coexist, it is obvious that our way of looking at it is and must be the latest of the three, for the simple reason that an error must exist before it can be exploded. I say that our way of looking at it must be the latest, but in saying so I do not mean to imply that this way of looking at it originates only at a late stage in the history of mankind. On the contrary, it is present in a rudimentary form from very early times; and the proof is the fact generally recognised that magicians amongst the lowest races, though they may believe to a certain extent in their own magical powers, do practise a good deal of magic which they themselves know to be fraudulent. Progress takes place when other people also, and a {76} steadily increasing number of people, come to see that it is fraudulent.