[78.2] Junod, _S. A. Tribe_, ii. 467; i. 441. [78.3] Durkheim, _op. cit._, 63 note. [79.1] All this indictment holds good in a lesser degree of the witch-hunts of Europe and New England. [80.1] Gregor, 197. [80.2] This, however, is not exactly what Marillier says. “A ‘natural’ act (and that is its sole difference from a magical act) only reaches bodies, or at least it only reaches the soul through the object it animates. A magical practice, which may, however, be a purely material act, acts in some way from within outwards (_agit en quelque sorte du dedans au dehors_); it only kills or fecundates the man, animal, or plant to which it is applied, by exercising first of all its beneficent or calamitous action on the soul, which, like that of the sorcerer, is the principle of his life” (_Rev. Hist. Rel._, xxxvi. 343). [80.3] Doutté, 328, 330. [81.1] Doutté, 340, 334, 343, 338. Compare what the schoolboy called their “conjuring tricks,” performed before Pharaoh by Moses and Aaron, and by the magicians (Ex. vii. 8 _sqq._). [82.1] Marett, _Anthrop._, 209. Dr Marett might have omitted the words “of evil” after “supernormal powers.” They do not strengthen his argument. In savage communities a hard and fast line is not usually drawn between supernormal powers of evil and supernormal powers of good. [82.2] _Ibid._, 210. [83.1] Marett, _Anthrop._, 211. [84.1] P. E. Goddard, _Univ. Cal. Pub._, i. 87. [84.2] Marett, _Anthrop._, 213. [84.3] Westermarck, _Ceremonies_, 67 note, quoting Destaing.