href="#ulink_af2c6642-3a53-50ea-a3e1-e07c07821b89">29 This same frame of mind is also found in the scholastic period, as is witnessed by the formula with which philosophy was defined at this time: Fides quærens intellectum.
30 Introduction to the History of Religions, pp. 15 ff.
31 Introduction to the History of Religions, p. 23.
32 See below, Bk. III, ch. ii.
33 Prolegomena to the History of Religions, p. 25 (tr. by Squire).
34 Primitive Culture, I, p. 424. (Fourth edition, 1903.)
35 Beginning with the first edition of the Golden Bough, I, pp. 30-32.
36 Notably Spencer and Gillen and even Preuss, who gives the name magic to all non-individualized religious forces.
37 Burnouf, Introduction à l'histoire du bouddhisme indien, sec. edit., p. 464. The last word of the text shows that Buddhism does not even admit the existence of an eternal Nature.
38 Barth, The Religions of India, p. 110 (tr. by Wood).
39 Oldenberg, Buddha, p. 53 (tr. by Hoey).
40 Oldenberg, ibid., pp. 313 ff. Cf. Kern, Histoire du bouddhisme dans l'Inde, I, pp. 389 ff.
41 Oldenberg, p. 250; Barth, p. 110.
42 Oldenberg, p. 314.
43 Barth, p. 109. In the same way, Burnouf says, "I have the profound conviction that if Çâkya had not found about him a Pantheon already peopled with the gods just named, he would have felt no need of inventing them" (Introd. à l'hist. du bouddhisme indien, p. 119).
44 Burnouf, op. cit., p. 117.
45 Kern, op. cit., I, p. 289.
46 "The belief, universally admitted in India, that great holiness is necessarily accompanied by supernatural faculties, is the only support which he (Çâkya) should find in spirits" (Burnouf, p. 119).
47 Burnouf, p. 120.
48 Ibid., p. 107.
49 Ibid., p. 302.
50 This is what Kern expresses in the following terms: "In certain regards, he is a man; in certain others, he is not a man; in others, he is neither the one nor the other" (op. cit., I, p. 290).
51 "The conception" "was foreign to Buddhism" "that the divine Head of the Community is not absent from his people, but that he dwells powerfully in their midst as their lord and king, so that all cultus is nothing else but the expression of this continuing living fellowship. Buddha has entered into Nirvâna; if his believers desired to invoke him, he could not hear them" (Oldenberg, p. 369).
52 "Buddhist doctrine might be in all its essentials what it actually is, even if the idea of Buddha remained completely foreign to it" (Oldenberg, p. 322). — And whatever is said of the historic Buddha can be applied equally well to the mythological Buddhas.
53 For the same idea, see Max Müller, Natural Religion, pp. 103 ff. and 190.
54 Op. cit., p. 146.
55 Barth, in Encyclopédie des sciences religieuses, VI, p. 548.
56 Oldenberg, op. cit., p. 53.
57 1 Sam. xxi., 6.
58 Levit. xii.
59 Deut. xxii., 10 and 11.
60 La religion védique, I, p. 122.
61 Ibid., p. 133.
62 "No text," says Bergaigne, "bears better witness to the consciousness of a magic action by man upon the waters of heaven than verse x, 32, 7, where this belief is expressed in general terms, applicable to an actual man, as well as to his real or mythological ancestors: 'The ignorant man has questioned the wise; instructed by the wise, he acts, and here is the profit of his instruction: he obtains the flowing of streams'" (p. 137).
63 Ibid., p. 139.
64 Examples will also be found in Hubert, art. Magia in the Dictionnaire des Antiquités, VI, p. 1509.
65 Not to mention the sage and the saint who practise these truths and who for that reason are sacred.
66 This is not saying that these relations cannot take a religious character. But they do not do so necessarily.
67 Schultze, Fetichismus, p. 129.
68 Examples of these usages will be found in Frazer, Golden Bough, 2 edit., I, pp. 81 ff.
69 The conception according to which the profane is opposed to the sacred, just as the irrational