about all the varied series of events which he had hitherto believed to be dependent on his own magic.… To these mighty beings, whose handiwork he traced in all the gorgeous and varied pageantry of nature, man now addressed himself, humbly confessing his dependence on their invisible power, and beseeching them of their mercy to furnish him with all good things.” Here, to be sure, was a revolution. The Age of Religion succeeded to the Age of Magic, though gradually, reluctantly, and, as regards at least the majority of mankind, incompletely even to the present day. It is needless to dwell on the contrast between this hypothesis and Lang’s. The one traces religion back to the belief in a Supreme God, the other to a reaction against the belief in magic. They are alike in one respect: they both derive it from an exercise of man’s reasoning faculties. It seems a just criticism to say that neither of them takes sufficient account of man’s emotional nature. Yet it must have played an important part in the evolution of religion. It is, if I may say so, the merit of another {xii} enquirer, Dr R. R. Marett, that he was the first to point this out. In an article published in _Folk-lore_ in the year 1900, he analyzed, with psychological knowledge and skill, the experiences that underlay Animism, and came to the conclusion that behind the logic was emotion, the recoil from the uncanny and the mysterious, “that basic feeling of awe, which drives a man, ere he can think or theorize upon it, into personal relations with the Supernatural.” Dr Marett’s views have been subsequently developed in a series of papers printed in different periodicals and collections, and republished in 1909 in a volume entitled _The Threshold of Religion_. This has been supplemented more recently by his inaugural lecture as Reader in Social Anthropology at Oxford, on _The Birth of Humility_ (1910), in which he takes the opportunity of criticizing with vivacity and effect Professor Frazer’s exposition of the relations of magic and religion. His opinions have been reinforced by the independent enquiries of two learned Frenchmen, MM. Hubert and Mauss, who in 1904 published in _L’Année Sociologique_ a remarkable “Esquisse d’une théorie générale de la Magie,” reissued five years later among their collected essays entitled _Mélanges d’Histoire des Religions_. They approach the subject from the social side, insisting that religion is before everything a social matter, its judgements are social judgements, its rites social rites. They point out its intimate connection with magic, and by skilful analysis exhibit the parallelism between them.