One might say, borrowing the language of the chemist, that they do not form compounds, but only mixtures. * * * * * =What did Magic contribute to the making of Religion? Frazer's Theory.=--Our conclusions are, so far, that Magic has had an independent origin, that it very probably antedated Religion, and that they associate for common purposes without ever fusing, for they are referable to different principles. Are we, then, driven to the opinion that even though Magic should have antedated Religion and been often combined with it in common undertakings, it has, nevertheless, contributed in no way to the establishment of Religion? That conclusion is not unavoidable. Frazer's conception presents an alternative which, however, we cannot accept. As he recognises not only a fundamental distinction, but even an opposition of principle between Magic and Religion, he cannot think of allowing the former a positive influence in the establishment of Religion. Yet he admits a genetic relation between them: it is, according to him, the recognition of the failure of Magic that is the cause of the worship of gods. 'I would suggest,' writes Frazer, 'that a tardy recognition of the inherent falsehood and barrenness of Magic set the more thoughtful part of mankind to cast about for a truer theory of nature and a more fruitful method of turning her resources to account.' When man saw that his magical actions were not the real cause of the activity of nature, it occurred to him that, 'if the great world went on its way without the help of him or his fellows, it must surely be because there were other beings, like himself, but far stronger, who, unseen themselves, directed its course and brought about all the various series of events which he had hitherto believed to be dependent on his own Magic.... To these mighty beings, whose handiwork he traced in all the gorgeous and varied pageantry of nature, man now addressed himself, humbly confessing his dependence on their invisible power, and beseeching them of their mercy to furnish him with all good things.... In this, or some such way as this, the deeper minds may be conceived to have made the transition from Magic to Religion.'[37] Several obvious objections may be raised against this view. I would remark first of all that Frazer does not discredit the sources of the belief in ghosts and in nature-beings mentioned in the preceding section: sleep and trances; apparitions; the impulse to personify great and startling natural phenomena; the idea of creation. His hypothesis of the origin of Religion is, therefore, superfluous, unless he could show that the transition from Magic to Religion took place in the manner he suggests before the experiences and reflections we have named had given rise to the idea of god.