a sanctuary, for Darumulun receives no sacrifice
at all.

Again, the scene of the Bora could not become a permanent home of
Darumulun, because, when the rites are over, the effigy of the god is
scrupulously destroyed. Thus Darumulun, in his own abode 'beyond the sky,'
can 'go everywhere and do everything' (is omnipresent and omnipotent),
dwells in no earthly places, has no temple, nor tabernacle, nor sacred
mount, nor, like Jehovah, any limit of land.[10]

The early Hebrew conception of Jehovah, then, is infinitely more
conditioned, practically, by space, than the Supreme Being, 'The Master,'
in the conception of some Australian blacks.

'By a prophet like Isaiah the residence of Jehovah in Zion is almost
wholly dematerialised.... Conceiving Jehovah as the King of Israel, he
necessarily conceives His kingly activity as going forth from the capital
of the nation.'[11]

But nomad hunter tribes, with no ancestor-worship, no king and no capital,
cannot lower their deity by the conditions, or limit him by the
limitations, of an earthly monarchy.

In precisely the same way, Major Ellis proves the degeneration of deity in
Africa, so far as being localised in place of being the Universal God,
implies degeneration, as it certainly does to our minds. By being attached
to a given hill or river 'the gods, instead of being regarded as being
interested in the whole of mankind, would eventually come to be regarded
as being interested in separate tribes or nations alone.'

To us Milton seems nobly Chauvinistic when he talks of what God has done
by 'His English.' But this localised and essentially degenerate conception
was inevitable, as soon as, in advancing civilisation, the god who had
been 'interested in the whole of [known] mankind' was settled on a hill,
river, or lagoon, amidst a nation of worshippers.

In the course of the education of mankind, this form of degeneration
(abstractly so considered) was to work, as nothing else could have worked,
towards the lofty conception of universal Deity. For that conception
was only brought into practical religion (as apart from philosophic
speculation) by the union between Israel and the God of Sinai and Zion.
The Prophets, recognising in the God of Sinai, their nation's God--One
to whom righteousness was infinitely dearer than even his Chosen
People--freed the conception of God from local ties, and made it
overspread the world.

Mr. Robertson Smith has pointed out, again, the mann