But, if we take--as I think we must take--that line of argument, the conclusion to which it will bring us is fairly clear and is not far off. The differentia or rather that differentia which characteristically marks off the fetich from the god is the nature of the desires which each exists to promote; the function which each exists to fulfil, the end which is there for each to subserve. But the ends are different. Not only are they different, they are antagonistic. And the process of evolution does {125} but bring out the antagonism, it does not create it. It was there from the beginning. From the moment there was society, there were desires which could only be realised at the cost and to the loss of society, as well as desires in the realisation of which the good of society was realised. The assistance of powers other than human might be sought; and the nature of the power which was sought was determined by the end or purpose for which its aid was employed or invoked--if for the good of society, it was approved by society; if not, not. Its function, the end it subserved, determined its value for society--determined whether public opinion should approve or disapprove of it, whether it was a god of the community or the fetich of an individual. Society can only exist where there is a certain community of purpose among its members; and can only continue to exist where anti-social tendencies are to some extent suppressed or checked by force of public opinion. Fetichism, then, in its tendency and in its purpose, in the function which it performs and the end at which it aims is not only distinguishable from religion, it is antagonistic to it, from the earliest period of its history to the latest. Religion is social, an {126} affair of the community; fetichism is anti-social, condemned by the community. Public opinion, expressing the moral sentiments of the community as well as its religious feeling, pronounces both moral and religious disapproval of the man who uses a _suhman_ for its special purpose of causing death--committing murder. Fetichism is offensive to the morality as well as to the religion even of the native. To seek the origin of religion in fetichism is as vain as to seek the origin of morality in the selfish and self-seeking tendencies of man. There is no need to enquire whether fetichism is historically prior to religion, or whether religion is historically prior to fetichism. Man, as long as he has lived in societies, must have had desires which were incompatible with the welfare of the community as well as desires which promoted its welfare. The powers which are supposed to care whether the community fares well are the gods of the community; and their worship is the religion of the community. The powers which have no such care are not gods, nor is their worship--if coercion or cajolery can be called worship--religion. The essence of fetichism on its