It is because man looked for this being or power in the external world that he found, or thought he found, it there. He looked for it and found it, in the same way as to this day the African negro finds a fetish. A negro found a stone and took it for his fetish, as Professor Tylor relates, as follows:--'He was once going out on important business, but crossing the threshold he trod on this stone and hurt himself. Ha! ha! thought he, art thou there? So he took the stone, and it helped him through his undertaking for days.' So too when the community's attention is arrested by something in the external world, some natural phenomenon which is marvellous in their eyes, their attitude of mind, the attitude of the common consciousness, translated into words is: 'Ha! ha! art thou there?' This attitude of mind is one of expectancy: man finds a being, possessed of greater power than man's, because he is ready to find it and expecting it. So strong is this expectancy, so ready is man to find this being, superior to man, that he finds it wherever he goes, wherever he looks. There is probably no natural phenomenon whatever that has not somewhere, at some time, provoked the question or the reflection 'Art thou there?' And it is because man has taken upon himself to answer the question, and to say: 'Thou art there, in the great and strong wind which rends the mountains; or, in the earthquake; or, in the fire' that polytheism has arisen. Perhaps, however, we should rather use the word 'polydaemonism' than 'polytheism.' By a god is usually meant a being who has come to possess a proper name; and, probably, a spirit is worshipped for some considerable time, before the appellative, by which he is addressed, loses its original meaning, and comes to be the proper name by which he, and he alone, is addressed. Certainly, the stage in which spirits without proper names are worshipped seems to be more primitive than that in which the being worshipped is a god, having a proper name of his own. And the difference between the two stages of polydaemonism and polytheism is not merely limited to the fact that the beings worshipped have proper names in the later stage, and had none in the earlier. A development or a difference in language implies a development or difference in thought. If the being or spirit worshipped has come to be designated by a proper name, he has lost much of the vagueness that characterises a nameless spirit, and he has come to be much more definite and much more personal. Indeed, a change much more sinister, from the religious point of view, is wrought, when the transition from polydaemonism to polytheism is accomplished.