e J. J. M. de Groot, "The Religious System
of China," Vol. IV, Book II, 1901.]

[55: In this connexion see de Groot, _op. cit._ pp. 356 and 415.
[Transcriber's Note: the original text contained no marker for this
footnote, so a guess has been made as to what it referred]]

[56: The child certainly resembles primitive man in the readiness with
which it attributes to even the crudest models of animals or human
beings the feelings of living creatures.]

[57: It became "magical" in our sense of the term only when the growth
of knowledge revealed the fact that the measures taken were inadequate
to attain the desired end; while the "magician" continued to make the
pretence that he could attain that end by ultra-physical means.]

[58: De Groot, _op. cit._ p. 356.]

Incense.

So far I have referred in detail only to the offering of libations. But
this was only one of several procedures for animating statues, mummies,
and food-offerings. I have still to consider the ritual procedures of
incense-burning and "opening the mouth".

From Mr. Blackman's translations of the Egyptian texts it is clear that
the burning of incense was intended to restore to the statue (or the
mummy) the odour of the living body, and that this was part of the
procedure considered necessary to animate the statue. He says "the
belief about incense [which is explained by a later document, the
_Ritual of Amon_] apparently does not occur in the Old Kingdom religious
texts that are preserved to us, yet it may quite well be as ancient as
that period. That is certainly Erman's view" (_op. cit._ p. 75).

He gives the following translation of the relevant passage in the
_Ritual of Amon_ (XII, 11): "The god comes with body adorned which he
has fumigated with the eye of his body, the incense of the god which has
issued from his flesh, the sweat of the god which has fallen to the
ground, which he has given to all the gods.... It is the Horus eye. If
it lives, the people live, thy flesh lives, thy members are vigorous"
(_op. cit._ p. 72). In his comments upon this passage Mr. Blackman
states: "In the light of the Pyramid libation-formulae the expressions in
this text are quite comprehensible. Like the libations the grains of
incense are the exudations of a divinity,[59] the fluid which issued
from his flesh, the god's sweat descending to the ground.... Here
incense is not merely the 'odour of the god,' but the grains of resin
are said to be the god's sweat" (