Yet besides these four incarnations of the spirits that misrule the world there is a host, a menagerie of mythical monsters.  In Korea, one of the Asian countries richest in demonology, beast worship is very prevalent.  Mythical winged tigers and flying serpents with attributes of fire, lightning and combinations of forces not found in any one creature, are common to the popular fancy.  In Japan, the kappa, half monkey half tortoise, which seizes children bathing in the rivers, as real to millions of the native common folk as is the shark or porpoise; the flying-weasel, that moves in the whirlwind with sickle-like blades on his claws, which cut the face of the unfortunate; the wind-god or imp that lets loose the gale or storm; the thunder-imp or hairy, cat-like creature that on the cloud-edges beats his drums in crash, roll, or rattle; the earthquake-fish or subterranean bull-head or cat-fish that wriggles and writhes, causing the earth to shiver, shudder and open; the ja or dragon centipede; the tengu or long-nosed and winged mountain sprite, which acts as the messenger of the gods, pulling out the tongues of fibbing, lying children; besides the colossal spiders and mythical creatures of the old story-books; the foxes, badgers, cats and other creatures which transform themselves and “possess” human beings, still influence the popular mind.  These, once the old kami of the primitive Japanese, or kamui of the aboriginal Aino, show the mental soil and climate[16] which were to condition the growth of the seed imported from other lands, whether of Buddhism or Christianity.  It is very hard to kill a god while the old mind that grew and nourished him still remains the same.  Banish or brand a phantom or mind-shadow once worshipped as divine, and it will appear as a fairy, a demon, a mythical animal, or an oni; but to annihilate it requires many centuries of higher culture.

As with the superstitions and survival of Animism and Fetichism from our pagan ancestors among ourselves, many of the lingering beliefs may be harmless, but over the mass of men in Japan and in Chinese Asia they still exert a baleful influence.  They make life full of distress; they curtail human joy; they are a hindrance, to spiritual progress and to civilization.

Fetichism.

The animistic tendency in that part of Asia dominated by the Chinese world of ideas shows itself not only in a belief in messengers or embodiments of divine malevolence or benevolence, but also in the location of the spiritual influence in or upon an inanimate object or fetich.  Among men in Chinese Asia, from the clodhopper to the gentleman, the inheritance of Fetichism from the primeval ages is constantly noticeable.  Let us glance at the term itself.