These fetish charms may be worshipped and regarded as anthropopathic, when they are true fetishes, or they may be merely ‘lucky’ with no religious regard or spiritual interpretation, or they may be anything between the two extremes. 7. Just as the human body and soul form one individual, so the material object and its occupying spirit or power form one individual, more vague perhaps, but still with many attributes distinctively human. It =possesses personality and will=, it has also many human characters. It possesses most of the human passions, anger, revenge, also generosity and gratitude; it is within reach of influence and may be benevolent, hence to be deprecated and placated, and its aid enlisted (53, 62). The objects used as fetishes by the Ainu, sticks, skulls of animals, claws, paws, mistletoe, stones, etc., are all looked upon as animate, with a distinct life of their own, with power to protect their worshippers in time of danger, heal them when sick, and bless them with general prosperity (4, 375-6). In this characteristic, in the possession of personality and will, in its material and spiritual duality, a fetish differs from a charm or an amulet as from an idol; it is always ‘anthropopathic’ (61, 61). 8. The fetish may =act by will or force of its own proper spirit=, or =by force of a foreign spirit, entering or acting on it from without=. ‘Beyond the regularly recognised habitats of the spirits, that may be called natural to them, any other location may be acquired by them temporarily, for longer or shorter periods’ (53, 62). When the fetish acts by force of its own proper spirit, it is something more than mere Animism (v. above, p. 77). It does not become a fetish by applying the general belief in souls to a special object, but by a process which has been divided by Schultze into four stages (62, 215-223):— 1. The value which an uncultured man attributes to any object is often exaggerated, especially if the object is in any way conspicuous, unusual, or mysterious. 2. He attributes to it an anthropopathic nature, believing that all natural objects are like man, with human characteristics. 3. By the causal connection of ideas he associates the object with auspicious or inauspicious events, which he believes it to influence. 4. A belief in its power leads him to reverence it, and to attempt to conciliate and propitiate the power by worship. As an example, the anchor cast up on the beach at the mouth of the river Keissi (45) may be cited:— 1. The anchor was an unusual object, and was therefore credited with an exaggerated value and regarded with great interest. 2. It was believed to possess a life of its own, a soul or spirit, somewhat analogous to man’s. 3. A Kaffir broke off a piece of the anchor, and he soon afterwards died. The two events were associated with one another, and the breaking of the anchor was believed to have caused the death.