The simplest is that of the moulder or manufacturer, as the potter makes his pots, the shoemaker his shoes. This is the conception which underlies many myths of the Creator, as is shown by the names he bears. Thus the Australians called him Baiame, “the cutter-out,” as one cuts out a sandal from a skin, or a figure from bark. The Maya Indians used the term Patol, from the verb _pat_, to mould, as a potter his clay, Bitol, which has the same meaning, and Tzacol, the builder, as of a house.[143] With the Dyaks of Borneo, the Creator is Tupa, the forger, as one forges a spear-blade[144]; and so on. The second form is that of creation in the sense of generation, and this is a constant simile in the myths, with reference to the process both in the vegetable and animal kingdoms. The Creator is often referred to as the Father, the parent, more or less literally, of all that is. He has many such titles in the myths of America and Polynesia. In bi-sexual myths he is associated with some universal mother as the genetrix. The third form is more recondite and loftier. In an earlier lecture I have emphasised how man is conscious within himself of the Will as an ultimate source of power. This he clearly recognised in his primitive conditions, and to its exertion repeatedly in his myths did he attribute the origin of things. They were self-evolved in the thought of the primal Being, or, as the native American expression is, they were “created by thought.” We find this in the rudest tribes of North America; and among the sedentary Zuñis of New Mexico, it is said of their demiurge Awonawilona that at the beginning “he conceived within himself and thought outward in space,” in order to bring nature into existence. We see the connection in the Vitian dialect of Polynesian, in which _mania_ is “to think”; _mana_, a miracle, and the power to perform one. According to the myths of Hawaii, it was “by an act of the will” that their triple-natured Creator “broke up the night” (Po), and from its fragments evoked into being the world of light and life.[145] Whatever the mode of creation, it was felt that it did not tell the whole story. The conceptions of time and space are in their essence limitless, and any creation must have been within them. Thus in Polynesian myth, Po represents not a dateless chaos but the debris of some former state of things; and in Algonquin legend the primeval ocean had engulfed some older world.[146] This psychic molimen, ceaselessly acting, led in more developed mythologies to some defined fancies of these earlier periods of cosmic existence and thus to the myths of the Ages of the World or the Epochs of Nature. These are clearly outlined among the Mexicans, Mayas, Peruvians, and other tribes of the New World and among many on the Eastern Hemisphere. The Aztecs count them as four, each followed by a formidable catastrophe, nearly or quite destroying all that lived.