Much confusion prevails as to what fetichism is; and the confusion is primarily due to Bosman. He confuses, while the science of religion distinguishes between, animal gods and fetiches. He asserts what we now know to be false, viz., that a fetich is an inanimate object and nothing more; and that the native rejects, or "breaks," one of these gods, knowing it to be a god. Any small object which happens to arrest the attention of a negro, when he has a desire to gratify, may impress him as being a fetich, _i.e._ as having power to help him to gratify his desire. Here, Höffding says, is the simplest conceivable construction of religious ideas: here is presented religion under the guise of desire. Let it be granted, then, that the object attracts attention and is involuntarily associated with the possibility of attaining the desired end. It follows that, as in the period of animism, all objects are believed to be animated by spirits, fetich objects are distinguished from other objects by the fact--not that they are animated by spirits but--that it is believed they will aid in the accomplishment of the desired end. The picking up of a fetich object, however, is not always followed by the desired result; and the negro then explains "that it has lost its spirit." The spirit goes out of it, indeed, but may perchance be induced or even compelled to return into some other object; and then fetiches may be purposely made as well as accidentally found, and are liable to coercion as well as open to conciliation.