From the simple beginnings thus described, Magic, like everything else in the world, proceeds to grow and differentiate. It grows by the lengthening of spells from the briefest wish or command to many verses;[123] by the extension of rites from the waving of a bough to raise the wind to the Australian Intichiuma ceremonies that go on for many days; by the accumulating of charms by the bagful; by the compounding of rites with spells, and by repetition of them three times or some other sacred number. It differentiates by being applied and adapted to more and more purposes: from hunting (if we suppose it to begin there) to war and love; to birth, marriage and death; to the giving of diseases and the curing of them; to the protection of property and to the discovery (or concealment) of theft; to navigation, building, agriculture, the care of flocks and herds, the procuring of rain, renewing the vigour of the sun and binding the influence of the Pleiades. At the same time Magic, originally practised (we may presume) by individuals, comes to engage the concern and co-operation of families, clans and tribes; and a distinction grows up between what we call “white” and “black” Magic: practices that are for the welfare of the tribe, or of some portion of it, and practices designed to gratify private passions without regard to their effect upon the community. One may notice certain stages (not always serial) in the development of Magic: First, the simple and direct defence of oneself or fellows against other persons or things, storms, diseases, etc.; or, again, direct attack upon such hostile powers—by means of charms, spells or rites. Secondly, indirect or dramatic Magic, operating not upon persons or things themselves, but (expecting the same effect) upon imitations of them, or upon detached parts or appurtenances; as in the well-known device of making a waxen figure of a man and melting it in the fire to his destruction. Thirdly, the alliance of Magic with Animism, leading to sorcery, exorcism and ceremonies associated with Religion—discussed below in the sixth and seventh chapters. Fourthly, the confusion of Magic with Science, as in Astrology and Alchemy—referred to in the seventh and tenth chapters.