Magic, too, is made up of beliefs and rites. Like religion, it has its myths and its dogmas; only they are more elementary, undoubtedly because, seeking technical and utilitarian ends, it does not waste its time in pure speculation. It has its ceremonies, sacrifices, lustrations, prayers, chants and dances as well. The beings which the magician invokes and the forces which he throws in play are not merely of the same nature as the forces and beings to which religion addresses itself; very frequently, they are identically the same. Thus, even with the most inferior societies, the souls of the dead are essentially sacred things, and the object of religious rites. But at the same time, they play a considerable rôle in magic. In Australia[74] as well as in Melanesia,[75] in Greece as well as among the Christian peoples,[76] the souls of the dead, their bones and their hair, are among the intermediaries used the most frequently by the magician. Demons are also a common instrument for magic action. Now these demons are also beings surrounded with interdictions; they too are separated and live in a world apart, so that it is frequently difficult to distinguish them from the gods properly so-called.[77] Moreover, in Christianity itself, is not the devil a fallen god, or even leaving aside all question of his origin, does he not have a religious character from the mere fact that the hell of which he has charge is something indispensable to the Christian religion? There are even some regular and official deities who are invoked by the magician. Sometimes these are the gods of a foreign people; for example, Greek magicians called upon Egyptian, Assyrian or Jewish gods. Sometimes, they are even national gods: Hecate and Diana were the object of a magic cult; the Virgin, Christ and the saints have been utilized in the same way by Christian magicians.[78] Then will it be necessary to say that magic is hardly distinguishable from religion; that magic is full of religion just as religion is full of magic, and consequently that it is impossible to separate them and to define the one without the other? It is difficult to sustain this thesis, because of the marked repugnance of religion for magic, and in return, the hostility of the second towards the first. Magic takes a sort of professional pleasure in profaning holy things;[79] in its rites, it performs the contrary of the religious ceremony.[80] On its side, religion, when it has not condemned and prohibited magic rites, has always looked upon them with disfavour. As Hubert and Mauss have remarked, there is something thoroughly anti-religious in the doings of the magician.[81] Whatever relations there may be between these two sorts of institutions, it is difficult to imagine their not being opposed somewhere; and it is still more necessary for us to find where they are differentiated, as we plan to limit our researches to religion, and to stop at the point where magic commences.