Some anthropologists have developed theories of magic. Tylor has very specifically differentiated magic from religion. He has constructed three basic theories of magic which are as under:
Theories of Magic
Some anthropologists have developed theories of magic. Tylor has very specifically differentiated magic from religion. He has constructed three basic theories of magic which are as under:
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(1) Magic is related to a kind of behaviour which is based on general knowledge.
(2) Whatever is done by nature, can also do by magic. In this situation people do not differentiate between the functioning of nature and magic.
(3) If the magic fails, it is considered due to the faulty chanting of mantras or some lapse in the regular life of the practitioner. Thus, Tylor’s theory of magic makes two important points: (i) magic is an ideology, and it has to be relied upon; and (ii) magic is based on logic.
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If the magical practices are done on these two principles, the results would always be forthcoming. Evans-Pritchard observes that magic and religion are found in all the societies. The presentation of Tylor’s theory by Evans-Pritchard is given in the following figure:
In all the societies, there is the influence of magic, science and religion. But the extent of influence is not similar. For instance, if a society lives at a lower level of culture such as that of tribals and backward classes, the extent of magic and religion would be larger. The members of this society would depend much on magical practices and rituals.
However, if the society has a higher level of culture, there would be lesser space for magic and religion; and more space for science. In other words, science has a predominant place in advanced societies whereas the backward societies practise more of magic and religion.
Tylor’s theory of magic has been improved upon by Frazer. In the literature on social anthropology, Tylor is very well known for his two classical works: The Golden Bough, and Folklore in the Old Testament.
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Whatever Tylor has propounded in the form of theory in these books has been taken up for discussion and analysis by Frazer. While interpreting Tylor, Frazer gives the theory-the law of sympathy-which says that the tribal people look at material things in terms of sympathy between the two similar things.
Sympathy is of two kinds: (i) on the basis of outward similarity, for instance, between the colour of jaundice and the colour of gold; and (ii) based on contact. It is on the basis of these two sympathies that Frazer has given three theories of magic: (1) theory of sympathy, (2) theory of similarity, and (3) theory of contact.
Frazer’s theory of magic believes that when a tribal practices magic, he does it as he has learnt it, and he has nothing to do with the theories of magic-his concern is with the outcome only.
It is because of this that Frazer considers magic to be semi-art and semi-science. Magic has two basic objectives: first, through magic certain objectives are achieved, and second, some of the unwanted incidents can be avoided. The first objective is called sorcery and the second taboo.
No doubt, Tylor has given certain fundamentals of magic which are found among the tribals. These fundamentals are further elaborated, reinterpreted and recast by Frazer. The credit of dividing magic into sorcery and taboo is another important contribution of Frazer.
Besides Tylor and Frazer, Durkheim also has contributed substantially to this field. His hypothesis is that magic and religion provide political solidarity to a society. Both Frazer and Durkheim look at magic and religion as sources of political solidarity.