he still personifies the world, and ascribes to it the forms of his own
body and limbs.

Again, we have plainly shown that man, by the intrinsic reduplication of
his psychical faculty, spontaneously retains and personifies the inward
phantasm generated by such a projection of special natural objects on
his perception. In the genesis of such fetishes, and also when, by an
effort of will, he recalls them to his mind, this faculty with its
constituent elements is brought into action. In fact, when the image is
recalled to the mind, it is represented like the external phenomenon;
and consequently it involves and generates the thing of which the
phenomenon is the external vest, that is, its causative power; and in
this way the objective process of its formation is inwardly reproduced.
Since the cosmic reality is thus ideally reproduced, the inward
substance of the fetish assumes a really efficacious power, whether in
its extrinsic form, or in its intrinsic image, and in this way primitive
superstitions had their source.

In the case of savage and primitive man the inward image of the fetish
without its bodily presence is, owing to the process already described,
not merely valid as a real entity, but it becomes a mysterious
apparition in the sphere of fancy, in a way analogous to our belief in
the reality of things seen in a dream or in moments of hallucination.
This appears in the history of all peoples past and present, whence it
is certain that primitive man not only formed personifications of
external objects and of his own emotions, but also of their images, as
they were retained in his memory. In both cases the sequence of the
three elements of apprehension, the phenomenon, subject, and cause, is
due to the same unique faculty; in a word, the inward perception is
identical in its genesis and laws with that which is external.