=Magic and Religion combine but never fuse.=--When ghosts and nature-beings have become mental possessions of the savage, one may expect the sphere of Magic to extend so as to include these unseen, mysterious beings. Why should not the magical power take effect upon ghosts and gods as well as upon men? The savage, like everybody else, is anxious to use every available means to secure his preservation and his advancement. Why then should he not use both Magic and the offering of food? From the moment Religion appears, until the efficiency of Magic is totally discredited, we may expect to find these two modes of behaviour associated in men's dealings with gods, except, however, where the god is clearly thought of as a world-creator. For the savage could hardly have the presumption of attempting to control a power he recognises as the maker of the human race and of the world. Here are two instances of the combination of Magic with Religion. 'In the Babar Archipelago, when a woman desires to have a child, she invites a man, who is himself the father of a large family, to pray on her behalf to Upulero, the spirit of the sun. A doll is made of red cotton, which the woman clasps in her arms, as if she would suckle it. Then the father of many children takes a fowl and holds it by the legs to the woman's head, saying, "O Upulero, make use of the fowl; let fall, let descend a child, I beseech you, I entreat you, let a child fall into my hands and on my lap." Then he asks the woman, "Has the child come?" and she answers, "Yes, it is sucking already."... Lastly, the bird is killed, and laid, together with some betel, on the domestic plate of sacrifice....'[34] In this ceremony prayer and sacrifice to a god are associated with magical practices of a mimetic and sympathetic character. In a large number of ceremonies, the god is dealt with religiously in order to secure from him 'power,' and then Magic is added to make the power effective. In old Egypt one of the formulas according to which the help of gods was secured began with an appeal to them under their popular names. It was a prayer which they were free to heed or to neglect. Then followed, in order to compel them to act, an adjuration introducing the mystical names, 'those written at birth in their heart by their father and mother.'[35] The magician not only claimed the power to force the gods to do his bidding, but also, in case of disobedience, to punish them, even by destruction. Remnants of magical dealings with gods are found even in the Christian Religion, if we are to believe the authors quoted by Frazer.[36] Magic and Religion are so closely interwoven in the life of peoples of low culture that some authors have affirmed the impossibility of separating them. Their affirmation need not be contradicted unless it be intended to mean that originally they were one and the same thing. However closely interwoven they may be, Magic and Religion remain distinct, as in the above instances.