Totem, taboo, lustration, and counter-magic, accordingly, were originally closely related to one another, though each of them proved capable of initiating new tendencies and of undergoing a further independent development. The totem, for example, gave rise to numerous sorts of protective demons; the taboo was transferred to the most diverse objects, such as aroused feelings of fear and aversion; lustration led to the various counter agencies that freed men's minds from the ideas of contamination and guilt. These institutions, however, were themselves based upon certain more elementary ideas whose influence was far from being exhausted in them. On the one hand, totemic belief grew out of the belief in souls; on the other hand, totemic ideas were the precursors of further developments. The activity of totem ancestors was associated with certain inanimate objects, such as the Australian churingas, to which magical powers were held to have been transmitted. Inasmuch as the totem animal was also an ancestral animal, it formed the transition to the elevation of human ancestors into cult objects, first on a par with animal ancestors and later exalted above them. Thus, there are three sets of ideas which, in part, form the bases of totemism, and, in part, reach out beyond it, constituting integral factors of further developments of the most diverse character. These ideas may be briefly designated as _animism, fetishism,_ and _ancestor worship_. Animism, as here used, refers to the various forms of the belief in souls. By fetishism, on the other hand, is universally meant the belief in the demoniacal power of inanimate objects. Ancestor worship, finally, is the worship in cult of family or tribal ancestors. The original totemism passes over into the higher ancestor worship, which, in turn, issues in hero cult, and finally in the cult of the gods. [1] transcribers' note: "causal" is probably meant here. 11. SOUL BELIEFS OF THE TOTEMIC AGE. Soul ideas, as we have already noted, constitute the basis of totem belief, and may thus be said to date back into the pretotemic age, even though it is obviously only within the totemic period that they attain to their more complete development. If we include the whole of the broad domain of soul belief under the term _animism_, the latter, in its many diverse forms, may be said to extend from the most primitive to the highest levels of culture. It is fitting, however, to enter upon a connected account of animism at this point, because the development of the main forms of soul belief and of their transformations takes place within the totemic age. Moreover, not only is totemism closely dependent from the very beginning upon soul conceptions, but the development of soul conceptions is to an equal degree affected by totemism.