zer , ▁bel ieving ▁that ▁it ▁was ▁in app ropri ate ▁to ▁restrict ▁the ▁term ▁magic ▁to ▁sympath etic ▁magic , ▁as ▁Fra zer ▁had ▁done . ▁He ▁expressed ▁the ▁view ▁that ▁" there ▁are ▁not ▁only ▁mag ical ▁r ites ▁which ▁are ▁not ▁sympath etic , ▁but ▁neither ▁is ▁sympathy ▁a ▁pr er og ative ▁of ▁magic , ▁since ▁there ▁are ▁sympath etic ▁practices ▁in ▁religion ". ▁ ▁M auss ' ▁ideas ▁were ▁adopted ▁by ▁Dur k heim ▁in ▁his ▁ 1 9 1 2 ▁book ▁The ▁Element ary ▁Form s ▁of ▁the ▁Relig ious ▁Life . ▁Dur k heim ▁was ▁of ▁the ▁view ▁that ▁both ▁magic ▁and ▁religion ▁per tain ed ▁to ▁" s ac red ▁things , ▁that ▁is ▁to ▁say , ▁things ▁set ▁apart ▁and ▁forb idden ". ▁Where ▁he ▁saw ▁them ▁as ▁being ▁different ▁was ▁in ▁their ▁social ▁organisation . ▁Dur k heim ▁used ▁magic ▁to ▁describe ▁things ▁that ▁were ▁inher ently ▁anti - social , ▁existing ▁in ▁contrast ▁to ▁what ▁he ▁referred ▁to ▁as ▁a ▁" Ch urch ," ▁the ▁religious ▁belief s ▁shared ▁by ▁a ▁social ▁group ; ▁in ▁his ▁words , ▁" There ▁is ▁no ▁Church ▁of ▁magic ." ▁Dur k heim ▁expressed ▁the ▁view ▁that ▁" there ▁is ▁something ▁inher ently ▁anti - rel ig ious ▁about ▁the ▁man eu vers ▁of ▁the ▁mag ician ", ▁and ▁that ▁a ▁belief ▁in ▁magic ▁" does ▁not ▁result ▁in ▁binding ▁together ▁those ▁who ▁ad here ▁to ▁it , ▁nor ▁in ▁unit ing ▁them ▁into ▁a ▁group