fail to convey the idea of a name, as something separate from a thing; and that still less can it be capable of indicating the act of naming. Familiar use of such partially-abstract words as are applicable to all objects of a class, is needful before there can be reached the conception of a name—a word symbolizing the symbolic character of other words; and the conception of a name, with its answering abstract term, must be long current before the verb to name can arise. Hence, men with speech so rude, cannot transmit the tradition of an ancestor named "the Wolf", as distinguished from the actual wolf. The children and grandchildren who saw him will not be led into error; but in later generations, descent from "the Wolf" will inevitably come to mean descent from the animal known by that name. And the ideas and sentiments which, as above shown, naturally grow up round the belief that the dead parents and grandparents are still alive, and ready, if propitiated, to befriend their descendants, will be extended to the wolf species.
Before passing to other developments of this general view, let me point out how not simply animal-worship is thus accounted for, but also the conception, so variously illustrated in ancient legends, that animals are capable of displaying human powers of speech and thought and action. Mythologies are full of stories of beasts and birds and fishes that have played intelligent parts in human affairs—creatures that have befriended particular persons by giving them information, by guiding them, by yielding them help; or else that have deceived them, verbally or otherwise. Evidently all these traditions, as well as those about abductions of women by animals and fostering of children by them, fall naturally into their places as results of the habitual misinterpretation I have described.
The probability of the hypothesis will appear still greater when we observe how readily it applies to the worship of other orders of objects. Belief in actual descent from an animal, strange as we may think it, is one by no means incongruous with the unanalyzed experiences of the savage; for there come under his notice many metamorphoses, vegetal and animal, which are apparently of like character. But how could he possibly arrive at so grotesque a conception as that the progenitor of his tribe was the sun, or the moon, or a particular star? No observation of surrounding phenomena affords the slightest suggestion of any such possibility. But by the inheritance of nicknames that are eventually mistaken for the names of the objects from which they were derived, the belief readily arises—is sure to arise. That the names of heavenly bodies will furnish metaphorical names to the uncivilized, is manifest. Do we not ourselves call a distinguished singer or actor a star? And have we not in poems numerous comparisons of men and women to the sun and moon; as in Love's Labour's Lost, where the princess is called "a gracious moon," and as in Henry VII., where we read—"Those suns of glory, those two lights of men?" Clearly, primitive peoples will be not unlikely thus to speak of the chief hero of a successful battle. When we remember how the arrival of a triumphant warrior must affect the feelings of his tribe, dissipating clouds of anxiety and brightening all faces with joy, we shall see that the comparison of him to the sun is quite natural; and in early speech this comparison can be made only by calling him the sun. As before, then, it will happen that, through a confounding of the metaphorical name with the actual name, his progeny, after a few generations, will be regarded by themselves and others as descendants of the sun. And, as a consequence, partly of actual inheritance of the ancestral character, and partly of maintenance of the traditions respecting the ancestor's achievements, it will also naturally happen that the solar race will be considered a superior race, as we find it habitually is.
The origin of other totems, equally strange, if not even stranger, is similarly accounted for, though otherwise unaccountable. One of the New-Zealand chiefs claimed as his progenitor the neighbouring great mountain, Tongariro. This seemingly-whimsical belief becomes intelligible when we observe how easily it may have arisen from a nickname. Do we not ourselves sometimes speak figuratively of a tall, fat man as a mountain of flesh? And, among a people prone to speak in still more concrete terms, would it not happen that a chief, remarkable for his great bulk, would be nicknamed after the highest mountain within sight, because he towered above other men as this did above surrounding hills? Such an occurrence is not simply possible, but probable. And, if so, the confusion of metaphor with fact would originate this surprising genealogy. A notion perhaps yet more grotesque, thus receives a satisfactory interpretation. What could have put it into the imagination of any one that he was descended from the dawn? Given the extremest credulity, joined with the wildest fancy, it would still seem requisite that the ancestor should be conceived as an entity; and the dawn is entirely without that definiteness and comparative constancy which enter into the conception of an entity. But when we remember that "the Dawn" is a natural complimentary name for a beautiful girl opening into womanhood, the genesis of the idea becomes, on the above hypothesis, quite obvious.[32]
Another indirect verification is that we thus get a clear conception of Fetichism in general. Under the fetichistic mode of thought, surrounding objects and agents are regarded as having powers more or less definitely personal in their natures; and the current interpretation is, that human intelligence, in its early stages, is obliged to conceive of their powers under this form. I have myself hitherto accepted this interpretation; though always with a sense of dissatisfaction. This dissatisfaction was, I think, well grounded. The theory is scarcely a theory properly so-called; but rather, a restatement in other words. Uncivilized men do habitually form anthropomorphic conceptions of surrounding things; and this observed general fact is transformed into the theory that at first they must so conceive them—a theory for which the psychological justification attempted, seems to me inadequate. From our present stand-point, it becomes manifest that Fetichism is not primary but secondary. What has been said above almost of itself shows this. Let us, however, follow out the steps of its genesis. Respecting the Tasmanians, Dr. Milligan says:—"The names of men and women were taken from natural objects and occurrences around, as, for instance, a kangaroo, a gum tree, snow, hail, thunder, the wind," flowers in blossom, etc. Surrounding objects, then, giving origin to names of persons, and being, in the way shown, eventually mistaken for the actual progenitors of those who descend from persons nicknamed after them, it results that these surrounding objects come to be regarded as in some manner possessed of personalities like the human. He whose family tradition is that his ancestor was "the Crab," will conceive the crab as having a disguised inner power like his own; an alleged descent from "the Palm-tree" will entail belief in some kind of consciousness dwelling in the palm-tree. Hence, in proportion as the animals, plants, and inanimate objects or agents that originate names of persons, become numerous (which they will do in proportion as a tribe becomes large and the number of persons to be distinguished from one another increases), multitudinous things around will acquire imaginary personalities. And so it will happen that, as Mr. McLennan says of the Feejeeans, "Vegetables and stones, nay, even tools and weapons, pots and canoes, have souls that are immortal, and that, like the souls of men, pass on at last to Mbulu, the abode of departed spirits." Setting out, then, with a belief in the still-living other self of the dead ancestor, the alleged general cause of misapprehension affords us an intelligible origin of the fetichistic conception; and we are enabled to see how it tends to become a general, if not a universal, conception.
Other apparently inexplicable phenomena are at the same time divested of their strangeness. I refer to the beliefs in, and worship of, compound monsters—impossible hybrid animals, and forms that are half human, half brutal. The theory of a primordial Fetichism, supposing it otherwise adequate, yields no feasible solutions of these. Grant the alleged original tendency to think of all natural agencies as in some way personal. Grant, too, that hence may arise a worship of animals, plants, and even inanimate bodies. Still the obvious implication is that the worship so derived will be limited to things that are, or have been, perceived. Why should this mode of thought lead the savage to imagine a combination of bird and mammal; and not only to imagine it, but to worship it as a god? If even we admit that some illusion may have suggested the belief in a creature half man, half fish, we cannot thus explain the prevalence among Eastern races of idols representing bird-headed men, and men having their legs replaced by the legs of a cock, and men with the heads of elephants.
Carrying with us the inferences above drawn, however, it is a corollary that ideas and practices of these kinds will arise. When tradition preserves both lines of ancestry—when a chief, nicknamed "the Wolf", carries away from an adjacent tribe a wife who