+237+. The savage communities with which we are acquainted all possess their stock of such things--the beliefs concerning sacred objects are held by all the members of the tribe. The development of the idea of 'sacred' is a social communal one, but it is impossible for us to say precisely how all the individual sacred objects were selected, or what was the exact attitude of primeval man toward all the things that are now regarded as sacred. +238+. The conception of power resident in certain things to control human life is represented by our term "luck." The formulation of "luck" systems goes on in savage and half-civilized communities up to a certain point, and is then checked by the rise of higher religious ideas and by the growth of the conception of natural law. But long after the grounds of belief in luck have ceased to be accepted by the advanced part of the community, many individual forms of good luck and bad luck maintain themselves in popular belief.[438] Some of these beliefs may be traced back to their savage sources, especially those that are connected with animals; the origin of most of them is obscure. They coalesce to some extent with conceptions derived from magic, divination, and taboo. The persistence of such savage dogma into civilized times enables us to understand how natural this dogma was for early forms of society. +239+. In the practices mentioned above there is no worship proper. Mana is not thought of as being in itself a personal power, and worship is paid only to objects regarded as having personality. The fetish derives its value from the spirit supposed to be resident in the fetish objects; these are commonly worn as charms, and the attitude of the man to such a charm, though he regards it as powerful, seems to be not exactly that of worship--he keeps it as a protection so long as it appears to be useful, but, as is remarked above, he acts as if he were its master. He believes that the efficient factor is the indwelling spirit, but he commonly distinguishes between this spirit and a god proper. When, however, the fetish is regarded as a tutelary divinity, it loses its lower character and takes its place among the gods.