The debatable question is, was the "demon," or the actual expanse of sky, first in evolution? That cannot precisely be settled, but in the analogous Chinese case of China we find heaven (Tien) and "Shang-ti, the personal ruling Deity," corresponding to the Huron "demon". Shang-ti, the personal deity, occurs most in the oldest, pre-Confucian sacred documents, and, so far, appears to be the earlier conception. The "demon" in Huron faith may also be earlier than the religious regard paid to his home, the sky.(1) The unborrowed antiquity of a belief in a divine being, creative and sometimes moral, in North America, is thus demonstrated. So far I had written when I accidentally fell in with Mr. Tylor's essay on "The Limits of Savage Religion".(2) In that essay, rather to my surprise, Mr. Tylor argues for the borrowing of "The Great Spirit," "The Great Manitou," from the Jesuits. Now, as to the phrase, "Great Spirit," the Jesuits doubtless caused its promulgation, and, where their teaching penetrated, shreds of their doctrine may have adhered to the Indian conception of that divine being. But Mr. Tylor in his essay does not allude to the early evidence, his own, for Oki, Atahocan, Kiehtan, and Torngursak, all undeniably prior to Jesuit influence, and found where Jesuits, later, did not go. As Mr. Tylor offers no reason for disregarding evidence in 1892 which he had republished in a new edition of Primitive Culture in 1891, it is impossible to argue against him in this place. He went on, in the essay cited (1892) to contend that the Australian god of the Kamilaroi of Victoria, Baiame, is, in name and attributes, of missionary introduction. Happily this hypothesis can be refuted, as we show in the following chapter on Australian gods. (1) See Tylor, Prim. Cult., ii. 362, and Making of Religion, p. 318; also Menzies, History of Religion, pp. 108,109, and Dr. Legge's Chinese Classics, in Sacred Books of the East, vols. iii., xxvii., xxviii. (2) Journ. of Anthrop. Inst., vol. xxi., 1892.