Here we see, as yet undistinguished, the beginnings of the professional magician and the professional priest. Roughly and provisionally it may be said that the professional magician is he who in the course of the evolution of society, by birth, by purchase, or by study and practice in the conventional methods, has acquired the most powerful _orenda_. Similarly, the professional {96} priest is he who in these ways, or by prayer and fasting, has obtained the favour of the imaginary personages believed to influence or control the affairs of men--who has, in a word, possessed himself of their _orenda_. The union of these two professions in one person is not adventitious; it is probably fundamental; it is at least so general that in describing the society of savages and peoples in low stages of culture observers are often at a loss whether to call their functionaries priests or wizards, exorcists or medicine-men. Consequently, many anthropological writers use the word _shaman_, borrowed from the Tunguz, a tribe of South-Eastern Siberia, and including all four meanings. For in that condition of society the functions of priest and sorcerer and medicine-man are, as Professor Frazer says, “not yet differentiated from each other.” That could not be until, in the course of evolution, religion became severed from magic. Yet it has never become so wholly severed that the primitive connection may not be traced. Priests have become organized into a separate order. Triumphant religions have proscribed the conquered faiths, and have repudiated their practices as magical. Magic has thus become a term of opprobrium. The conquered faiths under repression have carried on their religious worship mixed with magical rites and tending more and more to be degraded, yet never losing all religious elements. Even the magic of the Middle Ages and later, in Europe, if we may trust the confessions of the judicial victims themselves, was mingled with the worship of a being in whom they recognized the devil, perhaps the last avatar of a heathen god; and witchcraft was one of the commonest charges against heretics. On the other hand, not even the highest religions have been able to free themselves wholly from rites strictly parallel to those {97} characterized as magical, by which their followers have striven to compass union with the objects of worship, to avail themselves of the _orenda_ of these objects, to locate it in their own persons or in the images and implements of their cult, to intensify their own _orenda_, and to exercise it for the benefit, spiritual, corporal or pecuniary, of themselves and others.