There are not wanting authorities of discernment who believe that even this early phase was not the primitive phase in the religious experience of man. Of these the most clear-sighted and perspicuous in argument is Dr Marett, reader in anthropology at Oxford University. In a pregnant chapter-preface in his highly suggestive book, The Threshold of Religion, Dr Marett says: "Psychologically, religion requires more than thought, namely, feeling and will as well; and may manifest itself on its emotional side, even when ideation is vague. The question, then, is, whether apart from ideas of spirit, ghost, soul, and the like, and before such ideas have become dominant factors in the constituent experience, a rudimentary religion can exist. It will suffice to prove that supernaturalism, the attitude of mind dictated by awe of the mysterious, which provides religion with its raw material, may exist apart from animism, and, further, may provide a basis on which an animistic doctrine is subsequently constructed. Objects towards which awe is felt may be termed powers." He proceeds to say that startling manifestations of nature may be treated as 'powers' without any assumption of spiritual intervention, that certain Australian supreme beings appear to have evolved from the bull-roarer,[23] and that the dead inspire awe. This he calls 'supernaturalism,' and regards it as a phase preceding animism.
FETISHISM
Very closely allied to and coexistent with animism, and not to be very clearly distinguished from it, is fetishism. This word is derived from the Portuguese feitiço, a charm, 'something made by art,' and is applied to any object, large or small, natural or artificial, regarded as possessing consciousness, volition, and supernatural qualities, especially magic power.[24]
Briefly and roughly, the fetish is an object which the savage all over the world, in Africa, Asia, America, Australia, and, anciently, in Europe, believes to be inhabited by a spirit or supernatural being. Trees, water, stones, are in the 'animistic' phase considered as the homes of such spirits, which, the savage thinks, are often forced to quit their dwelling-places because they are under the spell or potent enchantment of a more powerful being. The fetish may be a bone, a stone, a bundle of feathers, a fossil, a necklace of shells, or any object of peculiar shape or appearance. Into this object the medicine-man may lure the wandering or banished spirit, which henceforth becomes his servant; or, again, the spirit may of its own will take up its residence there. It is not clear whether, once in residence or imprisonment, the spirit can quit the fetish, but specific instances would point to the belief that it could do so if permitted by its 'master'[25]
We must discriminate sharply between a fetish-spirit and a god, although the fetish may develop into a godling or god. The basic difference between the fetish and the god is that whereas the god is the patron and is invoked by prayer, the fetish is a spirit subservient to an individual owner or tribe, and if it would gain the state of godhead it must do so by long or marvellous service as a luck-bringer. Offerings may be made to a fetish; it may even be invoked by prayer or spell; but on the other hand it may be severely castigated if it fail to respond to its owner's desires. Instances of the castigation of gods proper are of rare occurrence, and could scarcely happen when a deity was in the full flush of godhead, unless, indeed, the assault were directed by an alien hand.[26]
We have seen that the ancient Greeks had in their temples stones representing 'nameless gods' who seem to have been of fetish origin. Thus a fetish may almost seem an idol, and the line of demarcation between the great fetish and the idol is slender, the great fetish being a link between the smaller fetish and the complete god.
Myths showing fetishistic belief are few and obscure, but the writer recently unearthed, in the fishing village of Newhaven, near Edinburgh, one which is a good example of the survival of a fetish myth and of the rise of a fetish to godhead.
FROM FETISH TO THUNDER-GOD
Perusing an old book entitled Tales and Traditions of Leith, the writer read of one Brounger, "an old fisherman who at one time resided at Newhaven, and who, when unable to go to sea himself, used to ask his neighbours for a few oysters or fish on their return from fishing," and curse those churlish enough to refuse. The curse was invariably effective, so that in the end the fishing community became anxious to propitiate an individual whose spoken word carried such weight, and regarded his demands in the light of an established claim. According to tradition, Brounger passed away, but his name remained a 'thing to conjure with'—literally. For a Newhaven fisherman to be told "Brounger's in your head-sheets" meant that the speaker cast on his vessel and all who sailed therein an evil spell, only to be broken by making the boat describe a circle in the water three separate times.