The Rev. H. A. Junod (Life of a South African Tribe, vol. ii, 1913, p. 346) shows how easily misconception on the subject may arise. Galton (Narrative of an Explorer, ch. viii, ed. 1891, p. 138) writes: "I have no conception to this day whether or no the Ovampo have any religion, for Click was frightened and angry if the subject of death was alluded to." The context shows that the native regarded all questions on religious matters with suspicion. Schweinfurth, again, contradicts himself twice within three pages as to the beliefs of the Bongo in a "Supreme Being" and in a future state; and thus leaves us doubting his statement that the neighbouring race, the Dyoor, "put no faith at all in any witchcraft" (The Heart of Africa, 3rd ed. i, 143-45). Much of the confusion turns on the fact that savages who practise no worship have religious beliefs (cp. Max Müller, Hibbert Lectures, ed. 1878, p. 17, citing Monsignor Salvado; and Carl Lumholtz, Among Cannibals, 1889, p. 284). The dispute, as it now stands, mainly turns on the definition of religion (cp. Chantepie de la Saussaye, Manual of the Science of Religion, Eng. tr. 1891, pp. 16-18, where Lubbock's position is partly misunderstood). Dr. Tylor, while deciding that no tribes known to us are religionless, leaves open the question of their existence in the past. A notable example of the prolongation of error on this subject through orthodox assumptions is seen in Dr. A. W. Howitt's otherwise valuable work on The Native Tribes of South Australia (1904). Dr. Howitt produces (pp. 488-508) abundant evidence to show that a number of tribes believe in a "supernatural anthropomorphic being," variously named Nurrundere, Nurelli, Bunjil, Mungan-ngaua, Daramalun, and Baiame ("the same being under different names," writes Dr. Howitt, p. 499). This being he describes as "the tribal All-Father," "a venerable kindly Headman of a tribe, full of knowledge and tribal wisdom, and all-powerful in magic, of which he is the source, with virtues, failings, and passions such as the aborigines regard them" (pp. 500-1). But he insists (p. 506) that "in this being, though supernatural, there is no trace of a divine nature," and, again, that "the Australian aborigines do not recognize any divinity, good or evil" (p. 756), though (p. 501) "it is most difficult for one of us to divest himself of the tendency to endow such a supernatural being [as the All-Father] with a nature quasi-divine, if not altogether so." Dr. Howitt does not name any European deity who satisfies him on the point of divinity! Obviously the Australian deities have evolved in exactly the same way as those of other peoples, Yahweh included. Dr. Howitt, indeed, admits (p. 507) that the Australian notions "may have been at the root of monotheistic