the individual and without.
But as the child recognises objects long before he becomes aware of
the existence of himself, so man, in his infancy, sought this power or
being in the external world long before he looked for it within
himself.

It is because man looked for this being or power in the external world
that he found, or thought he found, it there. He looked for it and
found it, in the same way as to this day the African negro finds a
fetish. A negro found a stone and took it for his fetish, as Professor
Tylor relates, as follows:--'He was once going out on important
business, but crossing the threshold he trod on this stone and hurt
himself. Ha! ha! thought he, art thou there? So he took the stone, and
it helped him through his undertaking for days.' So too when the
community's attention is arrested by something in the external world,
some natural phenomenon which is marvellous in their eyes, their
attitude of mind, the attitude of the common consciousness, translated
into words is: 'Ha! ha! art thou there?' This attitude of mind is one
of expectancy: man finds a being, possessed of greater power than
man's, because he is ready to find it and expecting it.

So strong is this expectancy, so ready is man to find this being,
superior to man, that he finds it wherever he goes, wherever he looks.
There is probably no natural phenomenon whatever that has not
somewhere, at some time, provoked the question or the reflection 'Art
thou there?' And it is because man has taken upon himself to answer
the question, and to say: 'Thou art there, in the great and strong
wind which rends the mountains; or, in the earthquake; or, in the
fire' that polytheism has arisen. Perhaps, however, we should rather
use the word 'polydaemonism' than 'polytheism.' By a god is usually
meant a being who has come to possess a proper name; and, probably, a
spirit is worshipped for some considerable time, before the
appellative, by which he is addressed, loses its original meaning, and
comes to be the proper name by which he, and he alone, is addressed.
Certainly, the stage in which spirits without proper names are
worshipped seems to be more primitive than that in which the being
worshipped is a god, having a proper name of his own. And the
difference between the two stages of polydaemonism and polytheism is
not merely limited to the fact that the beings worshipped have proper
names in the later stage, and had none in the earlier. A development