Finally, whilst the failures of Magic always need to be excused,—as by a mistake in the rites or by the opposition of stronger Magic,—Religion brings with it a new excuse for failure, namely, the caprice of the spirits or gods propitiated. At their pleasure they may reject the prayers and sacrifices. Persistence in such conduct on their part is sometimes met by banishment, deprivation of rank, or other punishment—the civilised methods of China; at other times by praying louder and sacrificing more extravagantly, in the style that culminated in Mexico together with the power of barbaric priesthood. Still the gods may be obdurate; and, probably, to excuse the failure of propitiation by the caprice of the gods was, from the first, looked upon as an eligible device:[277] not observing that the caprice of the gods was incompatible with the security of their worshippers; and, therefore, in conflict with that desire of security which is the root of the whole supernatural structure, whether magical or religious. This conflict must have consequences. Religion, then, very probably, is of later growth than Magic; but whether Animism, as a belief in separable (or separate) spirits, human or other, is later or not than Magic, there is insufficient evidence. At any rate, their origins are independent. Perhaps my own preference for the priority of Magic depends, partly at least, on the convenience of that view in arranging the following considerations. § 3. IDEAS AND PRACTICES OF MAGIC ADOPTED BY ANIMISM