ve no business, anthropologists declare, to entertain so
large an idea. But in 'The Journal of the Anthropological Institute,'
N.S. II., Nos. 1, 2, p. 85, Dr. Bennett gives an account of the religion
of the cannibal Fangs of the Congo, first described by Du Chaillu. 'These
anthropophagi have some idea of a God, a superior being, their _Tata_
("Father"), _a bo mam merere_ ("he made all things"), Anyambi is their
_Tata_ (Father), and ranks above all other Fang gods, because _a'ne yap_
(literally, "he lives in heaven").' This is inconsiderate in the Fangs. A
set of native cannibals have no business with a creative Father who is in
heaven. I say 'creative' because 'he made all things,' and (as the bowler
said about a 'Yorker') 'what else can you call him?' In all such cases,
where 'creator' and 'creative' are used by me, readers will allow for the
imperfections of the English language. As anthropologists say, the savages
simply cannot have the corresponding ideas; and I must throw the blame on
people who, knowing the savages and their language, assure us that they
_have_. This Fang Father or _Tata_ 'is considered indifferent to the wants
and sufferings of men, women, and children.' Offerings and prayers are
therefore made, not to him, but to the ghosts of parents, who are more
accessible. This additional information precisely illustrates my general
theory, that the chief Being was not evolved out of ghosts, but came to be
neglected as ghost-worship arose. I am not aware that Dr. Bennett is a
missionary. Anthropologists distrust missionaries, and most of my evidence
is from laymen. If the anthropological study of religion is to advance,
the high and usually indolent chief Beings of savage religions must be
carefully examined, not consigned to a casual page or paragraph. I have
found them most potent, and most moral, where ghost-worship has not
been evolved; least potent, or at all events most indifferent, where
ghost-worship is most in vogue. The inferences (granting the facts) are
fatal to the current anthropological theory.

The phrases 'Creator,' 'creative,' as applied to Anyambi, or Baiame,
have been described, by critics, as rhetorical, covertly introducing
conceptions of which savages are incapable. I have already shown that I
only follow my authorities, and their translations of phrases in various
savage tongues. But the phrase 'eternal,' applied to Anyambi or Baiame,
may be misleading. I do not wish to assert that, if