Instances of such lack of comparability can easily be given. When we speak of the idea of life after death as one of the ideas which develop in human society as a psychological necessity, we are dealing with a most complex group of data. One people believes that the soul continues to exist in the form that the person had at the time of death, without any possibility of change; another one believes that the soul will be reborn in a child of the same family; a third one believes that the souls will enter the bodies of animals; and still others believe that the shadows continue our human pursuits, waiting to be led back to our world in a distant future. The emotional and rationalistic elements which enter into these various concepts are entirely distinct; and we can readily perceive how the various forms of the idea of a future life may have come into existence by psychological processes that are not at all comparable. If I may be allowed to speculate on this question, I might imagine that in one case the similarities between children and their deceased relatives, in other cases the memory of the deceased as he lived during the last days of his life, in still other cases the longing for the beloved child or parent, and again the fear of death,—may all have contributed to the development of the idea of life after death, the one here, the other there. Another instance will corroborate this point of view. One of the striking forms of social organization which occurs in many regions wide apart is what we call “totemism,”—a form of society in which certain social groups consider themselves as related in a supernatural way to a certain species of animals or to a certain class of objects. I believe this is the generally accepted definition of “totemism;” but I am convinced that in this form the phenomenon is not a single psychological problem, but embraces the most diverse psychological elements. In some cases the people believe themselves to be descendants of the animal whose protection they enjoy. In other cases an animal or some other object may have appeared to an ancestor of the social group, and may have promised to become his protector, and the friendship between the animal and the ancestor was then transmitted to his descendants. In still other cases a certain social group in a tribe may have the power of securing by magical means and with great ease a certain kind of animal or of increasing its numbers, and the supernatural relation may be established in this way. It will be recognized that here again the anthropological phenomena which are in outward appearances alike are, psychologically speaking, entirely distinct, and that consequently psychological laws covering all of them cannot be deduced from them (Goldenweiser).