According to Sir John Lubbock,[337] totemism is the stage of human progress in which natural objects, trees, lakes, stones, animals, &c., are worshipped, and it is regarded as equivalent to _nature-worship_. Totemism, again,[338] is the deification of classes, so that “the Redskin who regards the bear, or the wolf, as his totem, feels that he is in intimate, though mysterious, association with the whole species.” The explanation given by Sir John Lubbock[339] of the phase of totemism which relates to the worship of animals is, that it originated “from the practice of naming, first individuals, and then their families, after particular animals. A family, for instance, which was called after the bear, would come to look on that animal first with interest, then with respect, and at length with a sort of awe.” This does not go far enough, however, as it is not shown why certain animals and other objects are chosen as totems, or why such totems are not only viewed with veneration but are regarded as friends and protectors. Dr. E. B. Tylor well objects,[340] “as to animal-worship, when we find men paying distinct and direct reverence to the lion, the bear, or the crocodile, as mighty superhuman beings, or adoring other beasts, birds, or reptiles as incarnations of spiritual deities, we can hardly supersede such well-defined developments of animistic religion, by seeking their origin in personal names of deceased ancestors, who chanced to be called Lion, Bear, or Crocodile.” The fundamental basis of totemism is undoubtedly to be found in that phase of human thought in which spirits are supposed “to inhabit trees and groves, and to move in the winds and stars,” and in which almost every phase of nature is personified. But whether, as asserted by Dr. M’Lennan,[341] “the animition hypothesis, held as a faith, is at the root of all the mythologies,” or whether the ideas of animism, as found expressed in totemism, have been derived from the doctrines of the ancient religions, is a question. According to the religious philosophy of antiquity, as expressed by Pythagoras, “the pure and simple essence of the Deity, was the common source of all the forms of nature, which, according to their various modifications, possess different properties.” The Universe or Great Cause, animated and intelligent, and subdivided into a multitude of partial causes likewise intelligent, was divided also into two great parts, the one active and the other passive. Of these parts, the active comprises the Heavens, and the passive the Earth and the elements. In addition to this division was another, that of principles, of which one, answering to the active cause, was the principle of light or good, and the other, answering to the passive cause, was the principle of darkness or evil.[342] A very practical form of the ancient belief embodied in that philosophical system was entertained by the early Scandinavians, who,