The same difficulty in severing magic from religion is experienced by one of the acutest writers who has considered the subject. “Magic and religion,” says Dr Marett, “according to the view I would support, belong {82} to the same department of human experience.… Together they belong to the supernormal world, the _x_-region of experience, the region of mental twilight. Magic I take to include all bad ways, and religion all good ways, of dealing with the supernormal--bad and good, of course, not as we may happen to judge them, but as the society concerned judges them. Sometimes, indeed, the people themselves hardly know where to draw the line between the two; and in that case the anthropologist cannot well do it for them. But every society thinks witchcraft bad. Witchcraft consists in leaguing oneself with supernormal powers of evil in order to effect selfish and antisocial ends. Witchcraft then is genuine magic--black magic, of the devil’s colour.”[82.1] Presumably white magic--magic performed for good and social ends--is not magic; it is a part of religion, notwithstanding that precisely the same means may be employed as in witchcraft--black magic. For Dr Marett adds: “Every primitive society also distinguishes certain salutary ways of dealing with supernormal powers. All these ways taken together constitute religion.”[82.2] Coming more particularly to define religion, he says: “Savage life has few safeguards. Crisis is a frequent, if intermittent, element in it. Hunger, sickness and war are examples of crisis. Birth and death are crises. Marriage is usually regarded by humanity as a crisis. So is initiation--the turning-point in one’s career, when one steps out into the world of men. Now what in terms of mind does crisis mean? It means that one is at one’s wits’ end; that the ordinary and expected has been replaced by the {83} extraordinary and unexpected; that we are projected into the world of the unknown.… Psychologically regarded, then, the function of religion is to restore men’s confidence when it is shaken by crisis.… Religion is the facing of the unknown. It is the courage in it that brings comfort.” Sociologically, “a religion is the effort to face crisis, so far as that effort is organized by society in some particular way. A religion is congregational--that is to say, serves the ends of a number of persons simultaneously. It is traditional--that is to say, has served the ends of successive generations of persons. Therefore inevitably it has standardized a method. It involves a routine, a ritual. Also, it involves some sort of conventional doctrine, which is, as it were, the inner side of the ritual--its lining.”[83.1]