That theory takes varying shapes. In the philosophy of Mr. Herbert Spencer we find a pure Euhemerism. Gods are but ghosts of dead men, raised to a higher and finally to the highest power. In the somewhat analogous but not identical system of Mr. Tylor, man first attains to the idea of spirit by reflection on various physical, psychological and psychical experiences, such as sleep, dreams, trances, shadows, hallucinations, breath and death, and he gradually extends the conception of soul or ghost till all nature is peopled with spirits. Of these spirits one is finally promoted to supremacy, where the conception of a supreme being occurs. In the lowest faiths there is said, on this theory, to be no connection, or very little connection, between religion and morality. To supply a religious sanction of morals is the work of advancing thought.(1) (1) Prim. Cult., ii. 381. Huxley's Science and Hebrew Tradition, pp. 346,372. This current hypothesis is, confessedly, "animistic," in Mr. Tylor's phrase, or, in Mr. Spencer's terminology, it is "the ghost theory". The human soul, says Mr. Tylor, has been the model on which all man's ideas of spiritual beings, from "the tiniest elf" to "the heavenly Creator and ruler of the world, the Great Spirit," have been framed.(1) Thus it has been necessary for Mr. Tylor and for Mr. Spencer to discover first an origin of man's idea of his own soul, and that supposed origin in psychological, physical and psychical experiences is no doubt adequate. By reflection on these facts, probably, the idea of spirit was reached, though the psychical experiences enumerated by Mr. Tylor may contain points as yet unexplained by Materialism. From these sources are derived all really "animistic" gods, all that from the first partake of the nature of hungry ghosts, placated by sacrifices of food, though in certain cases that hunger may have been transferred, we surmise, by worshippers to gods not ORIGINALLY animistic. (1) Prim. Cult., ii. 109