Hence come the following psychical facts. On the one side the actual object which he has assumed to be invested with the faculty of will still remains to exert the same external influence; on the other, its personified image is also present to his mind, so that he can regard it with the vivid quickness of the fancy, and invest it, by its manifold relations to other and various phenomena, with efficacy, force, and mysterious purposes. It follows from this inward action and emotion that while in the case of animals the beneficent or malignant object is only invested with life at the moment of perception, and has no more efficacy after its disappearance, man on the contrary retains the same personified object in his memory, and recalls it at pleasure, so that its special efficacy persists, and it continues to be the object of hopes and fears either in the past or in the future. In a word, the natural myth of animals is transformed by man into a fetish, whether this object or its corresponding image in his mind be superstitiously regarded as good or evil, pleasing or terrible. This was the source of primitive, confused, and inorganic fetishism among all peoples; namely, that they ascribed intentional and conscious life to a host of natural objects and phenomena. Hence came the fears, the adoration, the guardianship of, or abhorrence for some given species of stones, plants, animals, some strange forms or unusual natural object. The subsequent adoration of idols and images, all sorts of talismans, the virtue of relics, dreams, incantations, and exorcisms, had the same origin and were all due to this primitive genesis of the fetish, the internal duplication of the external animation and personification of objects. It is evident that fetishism in its earliest and most primitive form was always inspired by special objects, since the external perception of animals and of man is special and concrete. But we have seen how our intelligence, by a spontaneous and innate process, was led to form types from the immense variety of special things and phenomena, and these types are the specific forms of such things as are alike, analogous, or identical. We have also seen that by the same necessity of the psychical faculty, which is not inconsistent with the fundamental process of animal intelligence, man animates and personifies these specific types, just as he had animated the special perceptions whence they were generated in his mind.[19]