An excellent instance of the difference between the theory here advocated, and that generally held by anthropologists, may be found in Mr. Abercromby's valuable work, Pre-and Proto-Historic Finns, i. 150-154. The gods, and other early ideas, says Mr. Abercromby, "could in no sense be considered as supernatural". We shall give examples of gods among the races "nearest the beginning," whose attributes of power and knowledge can not, by us at least, be considered other than "supernatural". "The gods" (in this hypothesis) "were so human that they could be forced to act in accordance with the wishes of their worshippers, and could likewise be punished." These ideas, to an Australian black, or an Andamanese, would seem dangerously blasphemous. These older gods "resided chiefly in trees, wells, rivers and animals". But many gods of our lowest known savages live "beyond the sky". Mr. Abercromby supposes the sky god to be of later evolution, and to be worshipped after man had exhausted "the helpers that seemed nearest at hand... in the trees and waters at his very door". Now the Australian black has not a door, nor has he gods of any service to him in the "trees and waters," though sprites may lurk in such places for mischief. But in Mr. Abercromby's view, some men turned at last to the sky-god, "who in time would gain a large circle of worshippers". He would come to be thought omnipotent, omniscient, the Creator. This notion, says Mr. Abercromby, "must, if this view is correct, be of late origin". But the view is not correct. The far-seeing powerful Maker beyond the sky is found among the very backward races who have not developed helpers nearer man, dwelling round what would be his door, if door he was civilised enough to possess. Such near neighbouring gods, of human needs, capable of being bullied, or propitiated by sacrifice, are found in races higher than the lowest, who, for their easily procurable aid, have allowed the Maker to sink into an otiose god, or a mere name. Mr. Abercromby unconsciously proves our case by quoting the example of a Samoyede. This man knew a Sky-god, Num; that conception was familiar to him. He also knew a familiar spirit. On Mr. Abercromby's theory he should have resorted for help to the Sky-god, not to the sprite. But he did the reverse: he said, "I cannot approach Num, he is too far away; if I could reach him I should not beseech thee (the familiar spirit), but should go myself; but I cannot". For this precise reason, people who have developed the belief in accessible affable spirits go to them, with a spell to constrain, or a gift to bribe, and neglect, in some cases almost forget, their Maker. But He is worshipped by low savages, who do not propitiate ghosts and who have no gods in wells and trees, close at hand. It seems an obvious inference that the greater God is the earlier evolved.