Where is the supernatural sanction that consecrated the chiefs of a race which woke to the sense of the existence of infinite beings, in face of trees, rivers, the dawn, the sun, and had none of the so-called late and corrupt fetichism that does such useful social work? To the student of other early societies, Mr. Muller's theory of the growth of Aryan religion seems to leave society without cement, and without the most necessary sanctions. One man is as good as another, before a tree, a river, a hill. The savage organisers of other societies found out fetiches and ghosts that were 'respecters of persons.' Zoolatry is intertwisted with the earliest and most widespread law of prohibited degrees. How did the Hindoos dispense with the aid of these superstitions? Well, they did not quite dispense with them. Mr. Max Muller remarks, almost on his last page (376), that 'in India also . . . the thoughts and feelings about those whom death had separated from us for a time, supplied some of the earliest and most important elements of religion.' If this was the case, surely the presence of those elements and their influence should have been indicated along with the remarks about the awfulness of trees and the suggestiveness of rivers. Is nothing said about the spirits of the dead and their cult in the Vedas? Much is said, of course. But, were it otherwise, then other elements of savage religion may also have been neglected there, and it will be impossible to argue that fetichism did not exist because it is not mentioned. It will also be impossible to admit that the 'Hibbert Lectures' give more than a one-sided account of the Origin of Indian Religion.