[78] See Prof. Rhys's paper read before the British Academy, "Notes on the Coligny Calendar," p. 33 and elsewhere. [79] _Introduction_, p. 65 foll. [80] Since writing this sentence I have read the paper by W. Otto on "Religio and Superstitio" in _Archiv fuer Religionswissenschaft_, 1909, p. 533 foll.; in which at p. 544 he hints at a connection of _religio_ with the practice of taboo. With some of his conclusions, however, I cannot agree. The same explanation of the origin of _religio_, _i.e._ in an age of taboo, has also been suggested since my lecture was written by Maximilianus Kobbert, _De verborum "religio atque religiosus" usu apud Romanos_, p. 31 (Koenigsberg, 1910). LECTURE III ON THE THRESHOLD OF RELIGION: MAGIC Taboo, the traces of which at Rome we examined in the last lecture, is, as we saw, closely allied to magic, even if it be not, as Dr. Frazer thinks, magic in a negative form. We have now to see what traces are to be found of magic in the proper or usual sense of the word--active or positive magic, as we may call it. By this we are to understand the exercise of a mysterious mechanical power by an individual on man, spirit, or deity, to enforce a certain result. In magic there is no propitiation, no prayer. "He who performs a purely magical act," says Dr. Westermarck,[81] "utilises such mechanical power without making any appeal at all to the will of a supernatural being." Religion, on the other hand, is an attitude of regard and dependence; in a religious stage man feels himself in the hands of a supernatural power with whom he desires to be in right relation.