essors to determine. The term Animism may, as far as I
can see, be quite well applied to the social affiliation, for the latter
is evidently only a case in which the individual projects his own degree
of consciousness into the human group around him instead of into the
animals or the trees, but it is a case of which the justice is so
obvious that the modern man can intellectually seize and understand it,
and consequently he does not tar it with the 'animistic' brush.

And Miss Harrison, it must be noticed, does, in other passages of the
same book (see Themis, pp. 68, 69), admit that Religion has its origin
not only from unity with the Tribe but from the sense of affiliation to
Nature--the sense of "a world of unseen power lying behind the visible
universe, a world which is the sphere, as will be seen, of magical
activity and the medium of mysticism. The mystical element, the oneness
and continuousness comes out very clearly in the notion of Wakonda among
the Sioux Indians.... The Omahas regarded all animate and inanimate
forms, all phenomena, as pervaded by a common life, which was continuous
and similar to the will-power they were conscious of in themselves. This
mysterious power in all things they called Wakonda, and through it
all things were related to man, and to each other. In the idea of the
continuity of life, a relation was maintained between the seen and
the unseen, the dead and the living, and also between the fragment of
anything and its entirety." Thus our general position is confirmed,
that Religion in its origin has been INSPIRED by a deep instinctive
conviction or actual sense of continuity with a being or beings in the
world around, while it has derived its FORM and ritual by slow degrees
from a vast number of taboos, generated in the first instance chiefly
by superstitious fears, but gradually with the growth of reason and
observation becoming simplified and rationalized into forms of use. On
the one side there has been the positive impulse--of mere animal Desire
and the animal urge of self-expression; on the other there has been
the negative force of Fear based on ignorance--the latter continually
carving, moulding and shaping the former. According to this an organized
study and classification of taboos might yield some interesting results;
because indeed it would throw light on the earliest forms of both
religion and science. It would be seen that some taboos, like those
of CONTACT (say with a menstru