Granting the validity of the evidence, the hypothesis appears to colligate the facts. There is a creative being (not a spirit, merely a being) before ghosts are worshipped. Where ghosts are worshipped, and the spiritual deities of polytheism have been developed, and are adored, there is still the unworshipped maker, in various degrees of repose and neglect. That the belief in him 'came in some way, only to be guessed at,' is true enough. But if I am to have an hypothesis like my neighbours, I have suggested that early man, looking for an origin of things, easily adopted the idea of a maker, usually an unborn man, who was before death, and still exists. Bound this being crystallised affection, fear, and sense of duty; he sanctions morality and early man's remarkable resistance to the cosmic tendency: his notion of unselfishness. That man should so early conceive a maker and father seems to me very probable; to my critics it is a difficulty. But one of Dr. Callaway's native informants remarks: 'When we asked "By what was the sun made?" they said "By Umvelinqangi." For we used to ask when we were little, thinking that the old men knew all things.'[2] What a savage child naturally asks about, his yet more savage ancestors may have pondered. No speculation seems more inevitable. As soon as man was a reasoning being he must have wondered about origins; he has usually two answers: creation, complete or partial, and evolution. Like Topsy 'he 'specs things growed,' when he does not guess that things were made by somebody. As far as totemism is religious, it accepts the answer of evolution, men were evolved out of lower types, beasts and plants, their totems. But these are not always treated with _religious_ reverence, as sometimes are such creative beings and fathers as Baiame. In many cases, as I have kept on saying, the savage creative being has a deputy, often a demiurge, who exercises authority. Where this is the case, and where ancestor-worship is the working religion, the deputy easily comes to be envisaged as the first man, unborn of human parents, maker of things, or of many things, and culture hero. Mr. Tylor says: 'In the mythology of Kamchatka the relation between the Creator and the first man is one not of identity, but of parentage.' It is clear that, in proportion to the exclusive prevalence of ancestor-worship as a working religion, the idea of the Creator might be worn away, and the first man might be identified with him. It would not follow that the idea of creation was totally lost. The first man might be credited with the feat of creation. Mr. Tylor observes that 'by these consistent manes-worshippers, the Zulus, the first man, Unkulunkulu, is identified with the Creator.'[3]