Thus, a very clear distinction exists between the worship of a fetich and the worship of the gods. It is not merely that the fetich is invoked occasionally in aid of antisocial desires: nothing can prevent the worshipper of a god, if the worshipper be bad enough, from praying for that which he ought not to pray for. It is that the gods of the community are there to sanction and further all desires which are for the good of the community, and that the fetich is there to further desires which are not for the good of the community,--hence it is that "public opinion does not approve of them." At another stage of religious evolution, it becomes apparent and is openly pronounced that neither does the god of the community approve of them; and then fetichism, like the sin of witchcraft, is stamped out more or less. But amongst the tribes who have only reached the point of religious progress attained by the natives of West Africa, public opinion has {124} only gone so far as to express disapproval, not to declare war. If, then, we are to hold to the view of Professor Höffding and of Dr. Haddon, that fetichism is in its essence, or was at the beginning, religious in its nature, though it may be perverted into something non-religious or anti-religious, we must at any rate admit that it has become non-religious not only in the case of those fetichists who assume an attitude of superiority and command to their fetiches, but also in the earlier stage of evolution when the fetichist preserves an attitude of submission and conciliation towards his fetich, but assumes the attitude only for the purpose of realising desires which are anti-social and recognised to be anti-religious.