(3) As to the tendency to divinize these totems, this arises no doubt partly out of question (2). The animal or other object admired on account of its strength or swiftness, or adopted as guardian of the tribe because of its keen sight or prophetic quality, or infinitely prized on account of its food-value, or felt for any other reason to have a peculiar relation and affinity to the tribe, is by that fact SET APART. It becomes taboo. It must not be killed--except under necessity and by sanction of the whole tribe--nor injured; and all dealings with it must be fenced round with regulations. It is out of this taboo or system of taboos that, according to Reinach, religion arose. "I propose (he says) to define religion as: A SUM OF SCRUPLES (TABOOS) WHICH IMPEDE THE FREE EXERCISE OF OUR FACULTIES." (1) Obviously this definition is gravely deficient, simply because it is purely negative, and leaves out of account the positive aspect of the subject. In Man, the positive content of religion is the instinctive sense--whether conscious or subconscious--of an inner unity and continuity with the world around. This is the stuff out of which religion is made. The scruples or taboos which "impede the freedom" of this relation are the negative forces which give outline and form to the relation. These are the things which generate the RITES AND CEREMONIALS of religion; and as far as Reinach means by religion MERELY rites and ceremonies he is correct; but clearly he only covers half the subject. The tendency to divinize the totem is at least as much dependent on the positive sense of unity with it, as on the negative scruples which limit the relation in each particular case. But I shall return to this subject presently, and more than once, with the view of clarifying it. Just now it will be best to illustrate the nature of Totems generally, and in some detail. (1) See Orpheus by S. Reinach, p. 3.