"The idea that the northern tribes [of America] venerated one supreme and all-powerful 'great spirit,' by whom man and the world were created, is based on erroneous interpretation; Wakanda of the Dakotas, and Manito of the Algonquins, in no wise coming under such a designation." [284] "These terms," writes Mr. W. J. McGee, "cannot justly be rendered into Spirit, much less into Great Spirit." [285] "Their religion," writes another well-known ethnologist, Mr. G. Mooney, "is zootheism, or animal-worship, with the survival of a still earlier stage, which included the worship of all tangible objects, combined with the beginnings of a higher system in which the elements and the great powers of nature are deified." [286] Zootheism, the religion that has survived, does not embrace a belief in a Mightier Being, nor does this deterioration in "religion" suit the theory of a progressive revelation. We may also note that the belief of the North American in witchcraft has led to terrible slaughter, human life being sacrificed on an enormous and frightful scale. Andrew Lang (in the third chapter of his book, Magic and Religion) instances Australian tribes, and says: "Nobody dreams of propitiating gods or spirits by prayer [compare Bishop Ingram's statement that man is a praying animal!] while magic is universally practised." There is, as Mr. Lang observes, "no room for a God, nor for an idea of a future life, except the life of successive re-incarnations." "I do not think," writes [287] Professor Baldwin Spencer, "that there is really any direct evidence of any Australian native belief in a 'Supreme Being' in our sense of the term." Similarly among the Fuegians (another of the lowest races of mankind) "almost every old man is a magician, who is supposed to have the power of life and death, and to be able to control the weather. But the members of the French scientific expedition to Cape Horn could detect nothing worthy of the name of religion among these savages." [288] Here, then, even if we adopt Dr. Flint's broad definition, we surely have examples of the absence of the religious instinct. There is a fundamental distinction, and even opposition of principle, between magic and religion, as we shall see by a study of the opinions of those best qualified to offer them. MAGIC AND RELIGION.