it, in
the sense of a development by accretion from a simple germ, from the
idea of a phantasm nowise a god, to that of a spirit still lacking
divinity, thence to that of a Supreme Spirit in whom first the essential
definition of God is somewhat fulfilled. Secondly, it can be understood
strictly as a mere unfolding of the contents of a confused apprehension;
so that there is an advance only in point of coherence and distinctness.
Thus understood, the entire religious history of the race, as also of
the individual, viewed from its mental side, consists in an evolution of
the idea of God and culminates in a face-to-face seeing of God.

From the evidence amassed, or perhaps rather, sampled, by Mr. Lang it
would seem that, what we account the lowest races are in possession of a
confused idea of God, whencesoever derived, which is in substantial
agreement with the reflex conception contained in the above definition;
and that there is no existing series of intellectual stages whereby this
can be seen, as it were, in the act of growing out of previous simpler
ideas. Evolution in the direction of greater clearness and distinctness
is to be observed, as well as a downward process of obscuration and
confusion: but for a substantial development of the idea of God from an
idea of "not God" there is no proof forthcoming so far.

On the animistic hypothesis we should be prepared to find the notion of
God, as above stated, to be of very late development and accepted only
by races fairly advanced in culture. We should, _a priori_, deem it
impossible to discover more among the lower savages than a rude religion
of ghost-worship, without any consciousness of a moral Supreme Being,
the father and friend of man. Whatever might seem to suggest the
contrary, would be explainable by some infiltration of more civilized
beliefs.

Armed with this hypothesis the eye is quick "to see that it brings with
it the power of seeing," and to impose its own forms and schemata on the
phenomena offered to its observation. The "animist" ill-acquainted with
the savage's language and modes of thought; excluded from those inner
"mysteries" which figure in nearly every savage religion; confounding
the symbolism, the popular mythology, and also the corruptions,
distortions, and abuses which are the parasites of all religion, with
the religion itself, can easily come away with the impression that there
is nothing but ghost-worship, priestcraft, and superstition