The development of magical ideas is in an especial measure due to the incorporation of demoniacal beings in inanimate objects. Such objects circulate freely and may even survive the individual who owns them, gaining by their permanence an advantage over the animate objects to which soul-like demoniacal powers are ascribed. Inanimate objects may embody the magical beliefs of whole generations. This is exemplified even in the age of deity beliefs, for a sanctuary acquires increasing sacredness with age. And yet the fetish is never valued on its own account, as is the totem animal--in part, at least--or the organ containing the corporeal soul. The fetish is merely a means for furthering purposes of magic. It is especially the fetish, therefore, that represents the transition from soul-beliefs to pure magic-beliefs. For this reason we may speak of a 'cult of the fetish' only in so far as external ceremonies are employed for the purpose of arousing the fetish to magical activity. Such a fetish cult does not include expressions of reverence and thanksgiving, as do the soul and totem cults and later, in a greater measure, the deity cult. A fetishism of this sort, purely magical in purpose, may be found particularly in the Soudan regions of Africa. Fetishistic magic-cult here prevails in its most diverse forms, having, to all appearances, practically displaced the original soul and totem beliefs, though traces of the latter are everywhere present. Frequently it is an individual who calls upon his fetish, perhaps to free him from a sickness, or to protect him from an epidemic, or also to aid him in an undertaking, to influence distant objects, injure an enemy, etc. But an entire village may also possess a fetish in common, committing it to the care of the medicine-man. When exigencies arise, a threatening war or a famine, such a village fetish is particularly fêted in order that he may be induced to avert the disaster.