But the real characteristic of religious phenomena is that they always suppose a bipartite division of the whole universe, known and knowable, into two classes which embrace all that exists, but which radically exclude each other. Sacred things are those which the interdictions protect and isolate; profane things, those to which these interdictions are applied and which must remain at a distance from the first. Religious beliefs are the representations which express the nature of sacred things and the relations which they sustain, either with each other or with profane things. Finally, rites are the rules of conduct which prescribe how a man should comport himself in the presence of these sacred objects.
When a certain number of sacred things sustain relations of co-ordination or subordination with each other in such a way as to form a system having a certain unity, but which is not comprised within any other system of the same sort, the totality of these beliefs and their corresponding rites constitutes a religion. From this definition it is seen that a religion is not necessarily contained within one sole and single idea, and does not proceed from one unique principle which, though varying according to the circumstances under which it is applied, is nevertheless at bottom always the same: it is rather a whole made up of distinct and relatively individualized parts. Each homogeneous group of sacred things, or even each sacred thing of some importance, constitutes a centre of organization about which gravitate a group of beliefs and rites, or a particular cult; there is no religion, howsoever unified it may be, which does not recognize a plurality of sacred things. Even Christianity, at least in its Catholic form, admits, in addition to the divine personality which, incidentally, is triple as well as one, the Virgin, angels, saints, souls of the dead, etc. Thus a religion cannot be reduced to one single cult generally, but father consists in a system of cults, each endowed with a certain autonomy. Also, this autonomy is variable. Sometimes they are arranged in a hierarchy, and subordinated to some predominating cult, into which they are finally absorbed; but sometimes, also, they are merely rearranged and united. The religion which we are going to study will furnish us with an example of just this latter sort of organization.
At the same time we find the explanation of how there can be groups of religious phenomena which do not belong to any special religion; it is because they have not been, or are no longer, a part of any religious system. If, for some special reason, one of the cults of which we just spoke happens to be maintained while the group of which it was a part disappears, it survives only in a disintegrated condition. That is what has happened to many agrarian cults which have survived themselves as folk-lore. In certain cases, it is not even a cult, but a simple ceremony or particular rite which persists in this way.73
Although this definition is only preliminary, it permits us to see in what terms the problem which necessarily dominates the science of religions should be stated. When we believed that sacred beings could be distinguished from others merely by the greater intensity of the powers attributed to them, the question of how men came to imagine them was sufficiently simple: it was enough to demand which forces had, because of their exceptional energy, been able to strike the human imagination forcefully enough to inspire religious sentiments. But if, as we have sought to establish, sacred things differ in nature from profane things, if they have a wholly different essence, then the problem is more complex. For we must first of all ask what has been able to lead men to see in the world two heterogeneous and incompatible worlds, though nothing sensible experience seems able to suggest the idea of so radical a duality to them.
IV
However, this definition is not yet complete, for it is equally applicable to two sorts of facts which, while being related to each other, must be distinguished nevertheless: these are magic and religion.
Magic, too, is made up of beliefs and rites. Like religion, it has its myths and its dogmas; only they are more elementary, undoubtedly because, seeking technical and utilitarian ends, it does not waste its time in pure speculation. It has its ceremonies, sacrifices, lustrations, prayers, chants and dances as well. The beings which the magician invokes and the forces which he throws in play are not merely of the same nature as the forces and beings to which religion addresses itself; very frequently, they are identically the same. Thus, even with the most inferior societies, the souls of the dead are essentially sacred things, and the object of religious rites. But at the same time, they play a considerable rôle in magic. In Australia74 as well as in Melanesia,75 in Greece as well as among the Christian peoples,76 the souls of the dead, their bones and their hair, are among the intermediaries used the most frequently by the magician. Demons are also a common instrument for magic action. Now these demons are also beings surrounded with interdictions; they too are separated and live in a world apart, so that it is frequently difficult to distinguish them from the gods properly so-called.77 Moreover, in Christianity itself, is not the devil a fallen god, or even leaving aside all question of his origin, does he not have a religious character from the mere fact that the hell of which he has charge is something indispensable to the Christian religion? There are even some regular and official deities who are invoked by the magician. Sometimes these are the gods of a foreign people; for example, Greek magicians called upon Egyptian, Assyrian or Jewish gods. Sometimes, they are even national gods: Hecate and Diana were the object of a magic cult; the Virgin, Christ and the saints have been utilized in the same way by Christian magicians.78
Then will it be necessary to say that magic is hardly distinguishable from religion; that magic is full of religion just as religion is full of magic, and consequently that it is impossible to separate them and to define the one without the other? It is difficult to sustain this thesis, because of the marked repugnance of religion for magic, and in return, the hostility of the second towards the first. Magic takes a sort of professional pleasure in profaning holy things;79 in its rites, it performs the contrary of the religious ceremony.80 On its side, religion, when it has not condemned and prohibited magic rites, has always looked upon them with disfavour. As Hubert and Mauss have remarked, there is something thoroughly anti-religious in the doings of the magician.81 Whatever relations there may be between these two sorts of institutions, it is difficult to imagine their not being opposed somewhere; and it is still more necessary for us to find where they are differentiated, as we plan to limit our researches to religion, and to stop at the point where magic commences.
Here is how a line of demarcation can be traced between these two domains.
The really religious beliefs are always common to a determined group, which makes profession of adhering to them and of practising the rites connected with them. They are not merely received individually by all the members of this group; they are something belonging to the group, and they make its unity. The individuals which compose it feel themselves united to each other by the simple fact that they have a common faith. A society whose members are united by the fact that they think in the same way in regard to the sacred world and its relations with the profane world, and by the fact that they translate these common ideas into common practices, is what is called a Church. In all history, we do not find a single religion without a Church. Sometimes the Church is strictly national, sometimes it passes the frontiers; sometimes it embraces an entire people (Rome, Athens, the Hebrews), sometimes it embraces only a part of them (the Christian societies since the advent of Protestantism); sometimes it is directed by a corps of priests, sometimes it is almost completely devoid of any official directing body.82 But wherever we observe the religious life, we find that it has a definite group as its foundation. Even the so-called private cults, such as the domestic cult or the cult of a corporation, satisfy this condition; for they are always celebrated by a group, the family or the corporation. Moreover, even these particular religions are ordinarily only special forms