with many
sacrifices. The case is almost an exact parallel to that of Ahone and
Oki in America. THESE were not borrowed, and the author has argued at
length against Major Ellis's theory of the borrowing from Christians of
Nyankupon.(4)

(1) Rochefort, Les Isles Antilles, p. 415. Tylor, ii. 337.

(2) Macdonald, Africana, 1, 71, 72, 130, 279-301. Scott, Dictionary of
the Manganja Language, Making of Religion, pp. 230-238. A contradictory
view in Spencer, Ecclesiastical Institutions, p. 681.

(3) Anthropologie, ii. 167.

(4) Making of Religion, pp. 243-250.

To conclude this chapter, the study of savage and barbaric religions
seems to yield the following facts:--

1. Low savages. No regular chiefs. Great beings, not in receipt of
sacrifice, sanctioning morality. Ghosts are not worshipped, though
believed in. Polytheism, departmental gods and gods of heaven, earth,
sky and so forth, have not been developed or are not found.

2. Barbaric races. Aristocratic or monarchic. Ghosts are worshipped
and receive sacrifice. Polytheistic gods are in renown and receive
sacrifice. There is usually a supreme Maker who is, in some cases,
moral, in others otiose. In only one or two known cases (as in that of
the Polynesian Taaroa) is he in receipt of sacrifice.

3. Barbaric races. (Zulus, monarchic with Unkulunkulu; some Algonquins
(feebly aristocratic) with Atahocan). Religion is mainly ancestor
worship or vague spirit worship; ghosts are propitiated with food.
There are traces of an original divine being whose name is becoming
obsolescent and a matter of jest.

4. Early civilisations. Monarchic or aristocratic. (Greece, Egypt,
India, Peru, Mexico.) Polytheism. One god tends to be supreme.
Religiously regarded, gods are moral; in myth are the reverse. Gods are
in receipt of sacrifice. Heavenly society is modelled on that of men,
monarchic or aristocratic. Philosophic thought tends towards belief in
one pure god, who may be named Zeus, in Greece.

5. The religion of Israel. Probably a revival and purification of the
old conception of a moral, beneficent creator, whose creed had been
involved in sacrifice and anthropomorphic myth.

In all the stages thus roughly sketched, myths of the lowest sort
prevail, except in the records of the last stage, where the documents
have been edited by earnest monotheists.

If this theory be approximately correct, man's earliest religious ideas
may very well have consisted, in a sense, of