no epithet or determination of any sort. The various divine powers are only particular manifestations and personifications of it; each of them is this power seen under one of its numerous aspects.[629] It is this which made one observer say, "He is a protean god; he is supposed to appear to different persons in different forms."[630] Nor are the gods the only beings animated by it: it is the principle of all that lives or acts or moves. "All life is wakan. So also is everything which exhibits power, whether in action, as the winds and drifting clouds, or in passive endurance, as the boulder by the wayside."[631] Among the Iroquois, whose social organization has an even more pronouncedly totemic character, this, same idea is found again; the word _orenda_ which expresses it is the exact equivalent of the wakan of the Sioux. "The savage man," says Hewitt, "conceived the diverse bodies collectively constituting his environment to possess inherently mystic potence ... (whether they be) the rocks, the waters, the tides, the plants and the trees, the animals and man, the wind and the storms, the clouds and the thunders and the lightnings,"[632] etc. "This potence is held to be the property of all things ... and by the inchoate mentation of man is regarded as the efficient cause of all phenomena, all the activities of his environment."[633] A sorcerer or shaman has orenda, but as much would be said of a man succeeding in his enterprises. At bottom, there is nothing in the world which does not have its quota of orenda; but the quantities vary. There are some beings, either men or things, which are favoured; there are others which are relatively disinherited, and the universal life consists in the struggles of these orenda of unequal intensity. The more intense conquer the weaker. Is one man more successful than his companions in the hunt or at war? It is because he has more orenda. If an animal escapes from a hunter who is pursuing it, it is because the orenda of the former was the more powerful.