Elements of Folk Psychology: Outline of a Psychological History of the Development of MankindWundt, Wilhelm Max
Science
Elements of Folk Psychology: Outline of a Psychological History of the Development of Mankind
Wundt, Wilhelm Max
Ethnopsychology
At the time of its origin, which was probably totemic, fetishism
possessed a more restricted meaning than that just given. Defined in
this broader way, however, fetishism may be said to be disseminated
over the entire earth. It is a direct offshoot of the belief in a
corporeal soul, according to which magical powers are resident in
certain parts of the human body. In Australia and elsewhere, the
kidneys, particularly, are held to possess magical powers. The same,
however, is true of the blood--also of the hair, which, as the Biblical
legend of Samson serves to show, was supposed to be an especial centre
of demoniacal power, and is still regarded by modern superstition as
a means of magic. Thus, the transference of the properties of the
soul to inanimate objects of nature appears, on the one hand, to be
closely related to the activity of the soul in certain parts of the
body; on the other hand, it is closely connected with the fact that
certain independent beings, particularly such as arouse the emotions
of surprise or fear by their form and behaviour, were believed to
embody souls. The greater the difference between the object in which
such a demon takes up his abode and the familiar sorts of living
beings, the more does its demoniacal activity become a pure product
of the emotions, which control the imagination that ascribes life
to the object. Thus, while the characteristics of the totem animal
and, to a certain extent, even those of the totem plant, continue to
be determined by their own nature, the fetish is solely the product
of the mental activities of the fetish believer. Whereas the totem,
particularly the totem animal, retains in great part the nature of a
soul, the fetish completely assumes the character of a demon, differing
from the demons resident in storms, solitary chasms, and other uncanny
places only in the fact that it is _inseparable from_ the discovered
or artificially fashioned object. Hence it all the more becomes the
embodiment of the emotions of its possessor, of his fears and of his
hopes, ever adapting itself to the mood of the moment.
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