Here is, I venture to think, a notable fault in the argument. Early men, contrary to Mr. Frazer's account, suppose themselves to be _naturally_ immortal. The myths of perhaps all races tell of a time when death had not yet entered the world. Man was born deathless. Death came in by an accident, or in consequence of an error, or an infraction of a divine command. To this effect we have Zulu, Australian, Maori, Melanesian, Central African, Vedic Aryan, Kamschadal, and countless other myths; not to speak of the first chapters of Genesis.[7] 'In the thought of immortality' early man is cradled. His divine beings are usually regarded as prior to and unaffected by the coming of death, which invades men, but not these beings, or not most of them. Indeed, some low savages have not yet persuaded themselves that death is natural. 'Amongst the Central Australian natives,' say Spencer and Gillen, 'there is no such thing as belief in natural death; however old or decrepit a man or woman may be when this takes place, it is at once supposed that it has been brought about by the magic influence of some enemy,' and it is avenged on the enemy, as in the blood-feud.[8] These Australians in Mr. Frazer's opinion (though not in mine) are 'primitive.' Thus, far from lacking the idea of eternal duration of life, 'primitive man' has no other idea. Not that he formulates his idea in such a term as 'eternal.' Mariner says, indeed, concerning the Tongan supreme being Ta-li-y-Tooboo, 'Of his origin they had no idea, rather supposing him to be eternal.' But, in Tongan, the metaphysical idea of eternity is only expressed in the meaning of the god's name, 'wait-there-Tooboo.' This god occasionally inspires the How, or elective king, but the How was never sacrificed to provide the god with a sturdier incarnation, a process which Mr. Frazer's theory of the Divinity of Christ demands as customary. Being 'eternal' Tá-li-y-Tooboo was independent of a human vehicle.[9]