Other modern anthropologists have set up far less satisfactory definitions of magic. According to Dr. Frazer, for example, magic assumes, as natural science does, that 'one event follows another necessarily and invariably without the intervention of any spiritual or personal agency'.[168] Such a theory is not supported by the facts of anthropology; and does not even apply to those specialized and often superficial kinds of magic classed under it by Dr. Frazer as 'sympathetic and imitative magic', i. e. that through which like produces like, or part produces whole. To our mind, sympathetic and imitative magic (to leave out of account many fallacious and irrational ritualistic practices, which Dr. Frazer includes under these loose terms), _when genuine_, in their varied aspects are directly dependent upon hypnotic states, upon telepathy, mind-reading, mental suggestion, association of ideas, and similar processes; in short, are due to the operation of mind on mind and will on will, and, moreover, are recognized by primitive races to have this fundamental character. Or, according to the Fairy-Faith, they are caused by a fairy or disembodied spirit acting upon an embodied one, a man or woman; and not, as Dr. Frazer holds, through 'mistaken applications of one or other of two great fundamental laws of thought, namely, the association of ideas by similarity and the association of ideas by contiguity in space or time'.[169] The mechanical causation theory of magic, as thus set forth in _The Golden Bough_, does not imply _mana_ or will-power, as Mr. Marett's more adequate theory does in part: Dr. Frazer wishes us to regard animistic religious practices as distinct from magic.[170] Nevertheless, in direct opposition to Dr. Frazer's view, the weight of the evidence from the past and from the present, which we are about to offer, is decidedly favourable to our regarding magic and religion as complementary to one another and, for all ordinary purposes of the anthropologist, as in principle the same. The testimony touching magicians in all ages, Celtic magic and witchcraft as well, besides that resulting from modern psychical research, tends to establish an almost exclusively animistic hypothesis to account for fairy magical phenomena and like phenomena among human beings; and with these phenomena we are solely concerned. _Among the Ancients_[171]