ghost-worship and shade-worship were established. Between this “Humanist” school of thought, and that of Animism, as represented by Professor Tylor and Professor Frazer, a reconciliation may, to some extent, be effected[690]. We may perhaps look upon ancestor-worship as a sub-division of the animistic belief, and as tending towards a higher plane of religion. Professor Frazer, in his work on _Totemism and Exogamy_, has cleared the ground by showing that totemism, which has often been regarded as a primitive religion, is only occasionally found in connection with the doctrine of external souls. In pure totemism, the totems are in no sense deities, to be propitiated by offerings or sacrifices. Professor Westermarck declares that there is no justification in facts for regarding the worship of the dead as “the root of every religion.” The spirits of the dead were not originally conceived as the only supernatural agents existing. Whichever be considered the primitive type of religion is a matter which will not greatly affect our present review of the facts of continuity. Nor need we feel much concerned with a third claim--that certain races may have reached the pastoral stage of society without passing through the nomadic stage, and may have been worshippers of the sun or some of the other external powers of Nature without embracing animism. From the animistic side itself, Professor Tylor has uttered a significant warning against straining the theory. While in the vast number of cases, the idea of object-souls is, he informs us, both clear and explicit, yet it is notorious that there are peoples who sacrifice property or deposit offerings to the dead from other motives. Affection, fancy, or symbolism, a desire to abandon the dead man’s property, anxiety to appease the hovering ghost, may each, in particular cases, be an efficient motive[691]. Again, although the animistic conception, so far as primitive peoples were concerned, was world-wide in its extent, yet, in our day, and among civilized folk, the system seems to be drawing in its outposts. It has outlived the belief in the objective reality of apparitional souls or ghosts; the notion of the souls of beasts is similarly being left behind. The central position is now held by the doctrine of the human soul[692].