THE TUSAYAN RITUAL. 687 



were timorous and bodily weak, inherited from them a wonder and fear 

 at anything unusual or uncanny. This dawning intelligence, influenced 

 by such sentiments as wonder, fear, hope, and love, reached that 

 mental condition when, as pointed out by King, it ascribed all happen- 

 ings about itself to luck. 1 His heritage was a mind unable to separate 

 the normal from the abnormal, and everything to such a mind is mys- 

 terious, and all nature is regarded as living, but we can hardly sup- 

 pose that in that condition it deified or saw gods in everything. Man 

 understood the causes of few of the mysteries about him, and felt him- 

 self at the caprice of chance. He was a consistent fatalist, overlooking 

 good, for that was normal, but associating the bad with chance. In 

 this early condition a stage of supernaturalism called fetishism, or the 

 use of charms, spells, amulets, mascots of various kinds to control 

 chance, arose. As far as I know, no race has wholly outgrown this 

 condition, and the lower we descend in the scale of humanity, either 

 historically in our own race, or ethnographically among savages, the 

 relative predominance of fetishism increases. There is no more con- 

 stant element, none following the same law of increase; the present 

 forms of monotheism have the least, the lowest savage the most. While 

 at present there survives no people so degraded that fetishism is the 

 only cult, those nearest that stage are the lowest in mental, moral, and 

 social attainments. I need not remind you that at that early stage a 

 fetish was not an idol, it may or may not have had a regular form; a 

 stone, a root, an amulet may serve as a fetish. In this stage of 

 development every individual came to believe that he had a certain 

 protective charm. We can hardly believe he had a system of gods or 

 that he recognized such. Later in its evolution fetishism became 

 incorporated with other higher elements, especially symbolism, but in 

 its archaic conception this was impossible. 



The highest outgrowth of pure fetishism was the shaman or medi- 

 cine man. It was recognized that certain men were gifted with occult 

 powers beyond their fellows, and were more potent to control happen- 

 ings. But this medicine man made use of impersonal amulets, not 

 personal spirits. 



The second stage in the growth of the supernatural was a belief in a 

 spirit 2 or double of man, the concept of animism. When through 



'I find myself in accord with Mr. J. H. King, who has discussed this subject at 

 length in his work, The Supernatural; its Origin, Nature, and Evolution. While 

 there are several points in his discussion where I can not see my way clear to 

 accept his interpretations, 1 have in others found my views almost coinciding with 

 his. He has discussed the subject in so scholarly a manner that the small space I 

 can give to this great subject might have been better occupied with quotations 

 from his volumes. His work should be thoughtfully studied by everyone interested 

 in this subject. 



-The recognition of spirit was of very early date, and is regarded by Sir J. Lub- 

 bock, Dr. Tylor, and Herbert Spencer as characteristic of all supernaturalism. Mr. 

 King, however, seems to me to have advanced strong reasons to show that fetishism 

 may have antedated animism. Although I have adopted his view, I am sure there 

 is much to be said on the other side. 



