V.--All these theories explain totemism only by postulating other religious notions anterior to it 186 CHAPTER VI ORIGINS OF THESE BELIEFS--(_continued_) _The Notion of the Totemic Principle, or Mana, and the Idea of Force_ I.--The notion of the totemic force or principle--Its ubiquity-- Its character at once physical and moral 188 II.--Analogous conceptions in other inferior societies--The gods in Samoa, the wakan of the Sioux, the orenda of the Iroquois, the mana of Melanesia--Connection of these notions with totemism--The Arunkulta of the Arunta 191 III.--Logical priority of impersonal force over the different mythical personalities--Recent theories which tend to admit this priority 198 IV.--The notion of religious force is the prototype of that of force in general 203 CHAPTER VII ORIGINS OF THESE BELIEFS--(_end_) _Origin of the Idea of the Totemic Principle or Mana_ I.--The totemic principle is the clan, but thought of under a more empirical form 205 II.--General reasons for which society is apt to awaken the sensation of the sacred and the divine--Society as an imperative moral force; the notion of moral authority--Society as a force which raises the individual outside of himself-- Facts which prove that society creates the sacred 206 III.--Reasons peculiar to Australian societies--The two phases through which the life of these societies alternatively passes: dispersion, concentration--Great collective effervescence during the periods of concentration--Examples--How the religious idea is born out of this effervescence 214 Why collective force has been thought of under totemic forms: it is the totem that is the emblem of the clan--Explanation of the principal totemic beliefs 219 IV.--Religion is not the product of fear--It expresses something real--Its essential idealism--This idealism is a general characteristic of collective mentality--Explanation of the external character of religious forces in relation to their subjects--The principle that _the part is equal to the whole_ 223 V.--Origin of the notion of emblem: emblems a necessary condition of collective representations--Why the clan has taken its emblems from the animal and vegetable kingdoms 230 VI.--The proneness of the primitive to confound the kingdoms and classes which we distinguish--Origins of these confusions--How they have blazed the way for scientific explanations--They do not exclude the tendency towards distinction and opposition 234 CHAPTER VIII THE IDEA OF THE SOUL