When we compare the forms of the fixed magical ritual, they are remarkably akin to the response of disturbed equilibrium occurring under similar conditions. Black magic, which corre sponds to the sentiment of hate, and which replaces the outbursts of impotent rage, contains in its most typical ritual of stabbing, pointing the bone, mimic destruction, and in the text of its formu lae, a reproduction of the various gestures, words and types of be haviour, which we can watch in the natural vent of the emotions. Exorcism of evil powers repeats in word and deed the reactions of fear.
In all practical activities, the goal is brought vividly before the mental vision at moments of uncertainty and suspense—a state of mind which we call "hope." Now magical ritual, which bridges over the fateful moments, invariably expresses the sug gestions of hope and baffled desire. Sir J. Frazer's apposite term of "imitative magic" and his exhaustive illustrations of his point of view are another way of stating the present theory. Here it is only suggested that the association of "ideas," designated by Frazer as the cause of "imitative magic," can only be accounted for by our theory of imperfect biological adjustment induced by culture. Baffled instinct arouses emotional tension as well as a conflict of ideas and an impasse in conduct. Through magic, cul ture prescribes the adequate ideas, standardises the valuable emotional tone and establishes a line of conduct which carries man over the dangerous moment.
This new type of explanation, based on the functional method, shows how cultural behaviour, in the very act of bestowing im mense benefits and advantages on man, also opens up new prob lems and creates new needs. To satisfy these a new type of behaviour, ritual practices, and a new mental adjustment, faith or mystical outlook, come into being, thus providing an answer to the question which is always essential : What actual benefit does magic confer upon man, what is its positive contribution to culture? It is a remedy for specific maladjustments and mental conflicts, which culture creates in allowing man to transcend his biological equipment.
Social Consequences.—In its traditional aspect, magic leads to important social consequences. It is the essence of magical lore that every word of a formula must be spoken correctly, with out omission or alteration, every detail of the rite performed. Since magical knowledge can live only in man's memory, the cor rect transmission, the legitimate filiation of magic are essential to man's confidence in its efficiency. The inheritance of magic is
always one of the most important problems of descent and of the modes of reckoning kinship. As a rule, magic is handed on within the family circle.
In this connection it is important to stress that all forms of magic usually perform an important social role. No magic can be regarded as anti-social in the sense in which Durkheim and his school attempt to define it. Even sorcery or black magic func tions as a legitimate though dangerous weapon, of which one of the main uses is the enforcing of an established power and the biddings of law. The actual manner in which magic is connected with practical activities makes it, as we have seen, the very skeleton of economic organisation. It supplies most of the co ordinating and driving forces of labour, it develops the qualities of forethought, of order, of steadiness and punctuality, which are essential to all successful enterprise. Thus magic fulfils an indis pensable function within culture. It satisfies a definite need which cannot be satisfied by any other factor of primitive civilisation.
Totemism.—Totemism (q.v.) is a belief which affirms an inti mate bond between a group of men and an animal or vegetable species, or sometimes a class of objects. It raises therefore two problems, the first as to the nature of the belief, the second as to the social organisation with which it is linked.
Most theories have seen its origin in some small or accidental detail of social organisation or belief, as in nicknames, guardian spirits, transmigration of souls and, recently, in the Freudian theory of parricide. To the functional theory the real problem, however, is : what is the function of a type of belief which affirms the affinity between man and animal, is correlated with clan or ganisation, and leads to moral and ritual rules associated with the multiplication, killing and eating of animals? Man's interest in his surroundings is primarily practical. He has to collect food, construct his dwelling and roam about his district to hunt or fish. In the forefront of importance are the animals in his territory—those which feed him, those whose skins clothe him, whose feathers, teeth and claws supply him with ornaments and those which threaten his safety or comfort. Hence all animal life has an intense interest and significance for him.