against frozen beaches, and by the banks of the rivers flowing ever in solemn mystery—each in its own temple of illumined space—and listened to the story of its own supreme gods, the ancients of time.
Religion, in this stage of theism, is sorcery. Incantation, dancing, fasting, bodily torture, and ecstacism are practiced. Every tribe has its potion or vegetable drug, by which the ecstatic state is produced, and their venerable medicine-men see visions and dream dreams. No enterprise is undertaken without consulting the gods, and no evil impends but they seek to propitiate the gods. All daily life, to the minutest particular, is religious. This stage of religion is characterized by fetichism. Every Indian is provided with his charm or fetich, revealed to him in some awful hour of ecstasy produced by fasting, or feasting, or drunkenness, and that fetich he carries with him to bring good luck, in love or in combat, in the hunt or on the journey. He carries a fetich suspended to his neck, he ties a fetich to his bow, he buries a fetich under his tent, he places a fetich under his pillow of wild-cat skins, he prays to his fetich, he praises it, or chides it; if successful, his fetich receives the glory; if he fail, his fetich is disgraced. These fetiches may be fragments of bone or shell, the tips of the tails of animals, the claws of birds or beasts, perhaps dried hearts of little warblers, shards of beetles, leaves powdered and held in bags, or crystals from the rocks—anything curious may become a fetich. Fetichism, then, is a religious means, not a philosophic or mythologic state. Such are the supreme gods of the savage, and such the institutions which belong to their theism. But they have many other inferior gods. Mountains, hills, valleys, and great rocks have their own special deities—invisible spirits—and lakes, rivers, and springs are the homes of spirits. But all these have animal forms when in proper personæ. Yet some of the medicine-spirits can transform themselves, and work magic as do medicine-men. The heavenly bodies are either created personages or ancient men or animals translated to the sky. And, last, we find that ancestors are worshiped as gods.
Among all the tribes of North America, with which we are acquainted, tutelarism prevails. Every tribe and every clan has its own protecting god, and every individual has his "my god." It is a curious fact that every Indian seeks to conceal the knowledge of his "my god" from all other persons, for he fears that, if his enemy should know of his tutelar deity, he might by extraordinary magic succeed in estranging him, and be able to compass his destruction through his own god.
In this summary characterization of zoötheism, I have necessarily systematized my statements. This, of course, could not be done by the savage himself. He could give you its particulars, but could not group those particulars in any logical way. He does not recognize any system, but talks indiscriminately, now of one, now of another god, and with him the whole theory as a system is vague and shad-
