as disappointment in love,1 loss of friends, thereby aborting that instinct of providing for one's children, which, we have shown, is so fundamental in the normal individual? This latter theory appeals strongly to the writers as one which accounts, at least, for not a few misers. Sweep away from a man his friends, by some evil blow destroy his faith in his own kind, and leave him thus without a purpose, with no one to care for what will be the result? Silas Marner was such a man. We quote the opinion of George Eliot: "Have not men shut up in solitary imprisonment found an interest in marking the moments by straight strokes of a certain length on the wall until the growth of the sum of straight strokes, arranged in triangles, has become a mastering purpose? Do we not while away moments of inanity or fatigued waiting by repeating some trivial movement or sound until the repetition has bred a want, which is incipient habit? That will help us to understand how the love of accumulating money grows into an absorbing passion in men whose imaginations, even in the very beginning of their hoard, showed them no purpose beyond it. Marner wanted the heaps of tens to grow into a square; and every added guinea, while it was itself a satisfaction, bred a new desire. In this strange world, made a riddle to him, he might, if he had had a less intense nature, have sat a-weaving, looking toward the end of his pattern or toward the end of his web, till he forgot the riddle and everything else but his immediate sensation, but the money had come to mark off his weaving into periods, and the money not only grew, but it remained with him. He began to think it was conscious of him as his loom was, and he would on no account have exchanged these coins, which had become his familiars, for others with unknown faces. He handled them, he counted them till their form and color were like the satisfaction of a thirst to him, but it was only in the night when his 1 R. L. Stevenson, in his novel Kidnapped, gives disappointment in love as the cause of David Balfour's uncle becoming such a cruel miser. work was done that he drew them out to enjoy their companionship." 1 Every human being must have something in the world upon which to lavish affection and solicitude, something to which he can turn for companionship in his hour of leisure, some end in which his labor finds reward. And if through some mishap in the economy of nature, some abortion of his own instincts, he be deprived of such of these as his own human kind afford, he must turn elsewhere, and that iron-handed master, habit, may well determine that his fate be turned into a rut of money hoarding. It was the entrance of a little child into the life of Silas Marner that transformed the old crabbed miser into the tenderest of fathers. If the child had entered his life first and passed again from it, he might in turn have become the miser. Such is the "expulsive power of a new affection," but affection there must be in every breast, an end in every life. We do not attempt to choose among these several theories on account of the small number of facts in hand. To study the miser with any degree of satisfaction, both his life history and that of his ancestors should be well in hand. BIBLIOGRAPHY LINUS W. KLINE Allen, Grant. Flash Lights on Nature. Doubleday, Page & Co., New York, 1898. Bolton, Frederic E. "Hydropsychoses," American Journal of Psychology, Vol. X, pp. 169–227, January, 1899. Dawson, George E. "Psychic Rudiments of Morality," American Journal of Psychology, Vol. II, pp. 181-224, January, 1900. Groos, Karl. The Play of Animals (translated by E. L. Baldwin). D. Appleton & Co., New York, 1898. 341 pages. Hall, G. Stanley. "Moral and Religious Training of Adolescents," Princeton Review, Vol. X, pp. 26–48, January, 1882; also Pedagogical Seminary, Vol. I. pp. 196-210, June, 1891. 1 Silas Marner, by George Eliot, p. 19. Hall, G. Stanley. "Some Aspects of the Early Sense of Self," American Journal of Psychology, Vol. IX, pp. 351-395, April, 1898. James, William. Principles of Psychology, Vol. I, p. 292, New York, 1890. 2 vols. La Fargue, Paul. Evolution of Property. Scribner, London and New York, 1890. 174 pages. Lancaster, Ellsworth G. "The Psychology and Pedagogy of Adolescence," Pedagogical Seminary, Vol. V, pp. 61-128, July, 1897. Letourneau, Charles. Property, its Origin and Development (Contemporary Science Series). Scribner, London, 1892. 401 pages. Mason, Otis T. Women's Share in Primitive Culture. D. Appleton & Co., New York, 1899. 295 pages. Monroe, Will S. "The Money Sense of Children," Pedagogical Seminary, Vol. VI, pp. 152–158, March, 1899. Moore, Mrs. Kathleen C. Mental Development of a Child. Macmillan, New York, 1896 (150 pages); also Psychological Review, Monograph Supplements, Vol. I, No. 3, 1896 (150 pages). Morgan, C. Lloyd. Habits and Instinct. E. Árnold, London and New York, 1896. 351 pages. Newcomb, Professor G. B. "Theories of Property," Political Science Quarterly, Vol. I, p. 595, 1886. Oberholtzer, S. L. School Savings Banks. Published by American Academy of Social and Political Science, Philadelphia, 1893. Starr, Frederick. "Dress and Adornment," Popular Science Monthly, Vol. XXXIX, pp. 488-502; Vol. XL, pp. 44-57, 194-206, August, November, and December, 1891. Sully, James. Human Mind, Vol. I, p. 476; Vol. II, p. 106. D. Appleton & Co., New York, 1892. Tassin, Wirt. “ Descriptive Catalogue of the Collections of Gems in the United States National Museum," Report of the United States National Museum for 1900, pp. 473-670, Washington, 1902. (Special reference is called to the mystical properties of gems, pp. 558-587; also to the exhaustive bibliography.) Tylor, Edward B. Researches into the Early History of Mankind and the Development of Civilization. H. Holt & Co., New York, 1878. 388 pages. Weir, James, Jr. "The Herds of the Yellow Ant," Popular Science Monthly, Vol. LIV, pp. 75-81, November, 1898. FETICHISM IN CHILDREN1 USE OF THE TERMS "FETICH" AND "FETICHISM" The words fetich and fetichism are commonly used as blanket terms for all forms of savage religion, whether worship of sticks, stones, trees, rivers, mountains, fire, animals, or the heavenly bodies, but following Major A. B. Ellis, who has spent many years as an officer in West Africa, I here restrict the terms to their original significance. When the Portuguese began explorations in West Africa some four hundred years ago, Christian Europe was full of relics and images of saints, charmed rosaries, crosses, etc., which were supposed to give protection and success, and when worn gave still greater protection. Such charms were called feitiços, and when the Portuguese saw the negroes paying the same reverence to charmed stones they applied the same word to the savage charms. As to this significance of fetiches there is much diversity of opinion. To Brinton the fetich is something more than the mere object. That the savage beats his fetich when it does not bring him success proves the contrary, nor have we evidence that primitive man was ever able to distinguish between the body and spirit. Fetichism at first confounded the spirit and the object; later, when man became more cultured, he thought of the fetich as the place where the spirit chose to manifest itself, and finally came to consider the fetich as a symbol, an aid to devotion, or even came to rise above its use. With growing 1 Reprinted in abridged form from Pedagogical Seminary, Vol. IX, pp. 205220, June, 1902. culture came a growth in æsthetic sense, and the fetich is improved by a gradual conformity to the human figure or some animal form. There is no line of demarcation between the rough unhewn stone fetich and the Aphrodite of Melos. Primitive man worshiped where it paid him to do so, and naturally enough, under the influence of his needs and the environment, certain things that ministered to those needs were worshiped and all others fell into disfavor. Fetichistic practices also form part of the outer worship of Lamaite Buddhism and Taoism, and they are not only tolerated but prescribed by other universal religions. I need but mention the amulets, talismans, scapularies, miracle working relics, etc., among Mohammedans and Christians. Stone worship exists to-day in England, Scotland, Wales, and France as widely as ever. "Modern folklore is full of fetichism, and it is a development of the religious sentiment which flourishes in all times and climes. Amulets, charms, lucky stones, everything that we call by the familiar term of mascot, partakes of the nature of a fetich. Through some fancied potency not to be found among its physical qualities it is believed to bring us good fortune." RECAPITULATION OF THE RACE IN THE CHILD The old saying that parents live again in their children is no less true than that the child lives again the history of the race. Biologically the child passes through a series of types ranging from protozoan to man. At conception the organism is a minute unicellular structure, by the second week it suggests an invertebrate type, at three weeks it has fishlike gill pouches, by the fifth week it has developed amphibian traces and the limbs have become differentiated from the |