reeds of
ghost-worshipping barbarians, but not of non-ghost-worshipping savages.
A crowd of venal, easy-going, serviceable deities has now been evolved
out of ghosts, and Animism is on its way to supplant or overlay a rude
early form of theism. Granting the facts, we fail to see how they are
explained by the current theory which makes the highest god the latest
in evolution from a ghost. That theory wrecks itself again on the
circumstance that, whereas the tribal or national highest divine being,
as latest in evolution, ought to be the most potent, he is, in fact,
among barbaric races, usually the most disregarded. A new idea, of
course, is not necessarily a powerful or fashionable idea. It may be
regarded as a "fad," or a heresy, or a low form of dissent. But, when
universally known to and accepted by a tribe or people, then it must be
deemed likely to possess great influence. But that is not the case; and
among barbaric tribes the most advanced conception of deity is the least
regarded, the most obsolete.

An excellent instance of the difference between the theory here
advocated, and that generally held by anthropologists, may be found
in Mr. Abercromby's valuable work, Pre-and Proto-Historic Finns, i.
150-154. The gods, and other early ideas, says Mr. Abercromby, "could in
no sense be considered as supernatural". We shall give examples of gods
among the races "nearest the beginning," whose attributes of power
and knowledge can not, by us at least, be considered other than
"supernatural". "The gods" (in this hypothesis) "were so human that
they could be forced to act in accordance with the wishes of their
worshippers, and could likewise be punished." These ideas, to an
Australian black, or an Andamanese, would seem dangerously blasphemous.
These older gods "resided chiefly in trees, wells, rivers and animals".
But many gods of our lowest known savages live "beyond the sky". Mr.
Abercromby supposes the sky god to be of later evolution, and to be
worshipped after man had exhausted "the helpers that seemed nearest at
hand... in the trees and waters at his very door". Now the Australian
black has not a door, nor has he gods of any service to him in the
"trees and waters," though sprites may lurk in such places for mischief.
But in Mr. Abercromby's view, some men turned at last to the sky-god,
"who in time would gain a large circle of worshippers". He would come
to be thought omnipotent, omniscient, the Creator. This notio