Jane Harrison makes considerable efforts to show that Religion is primarily a reflection of the SOCIAL Conscience (see Themis, pp. 482-92)--that is, that the sense in Man of a "Power that makes for righteousness" outside (and also inside) him is derived from his feeling of continuity with the Tribe and his instinctive obedience to its behests, confirmed by ages of collective habit and experience. He cannot in fact sever the navel-string which connects him with his tribal Mother, even though he desires to do so. And no doubt this view of the origin of Religion is perfectly correct. But it must be pointed out that it does not by any means exclude the view that religion derives also from an Animism by which man recognizes in general Nature his foster-mother and feels himself in closest touch with HER. Which may have come first, the Social affiliation or the Nature affiliation, I leave to the professors 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