I have quoted at such length from this recent and extremely able work because I want to bring into strong relief the fact that we have here going on under our very eyes, from day to day, _de novo_, the entire genesis of new gods and goddesses, and of all that is most central and essential to religion--worship, prayer, the temple, the altar, priesthood, sacrifice. Nothing that the mythologists can tell us about the Sun or the Moon, the Dawn or the Stormcloud, {031}Little Red Riding Hood or Cinderella and the Glass Slipper, comes anywhere near the Origin of Religion in these its central and universal elements. Those stories or guesses may be of immense interest and importance as contributions to the history of ideas in our race; but nothing we can learn about the savage survival in the myth of Cupid or Psyche, or about the primitive cosmology in the myth of the children of Kronos, helps us to get one inch nearer the origin of God or of prayer, of worship, of religious ceremonial, of the temple, the church, the sacrifice, the mass, or any other component part of what we really know as Religion in the concrete. These myths may be sometimes philosophic guesses, sometimes primitive folk-tales, but they certainly are not the truths of Religion. On the other hand, the living facts, here so simply detailed by a careful, accurate, and unassuming observer, strengthened by the hundreds of similar facts collected by Tylor, Spencer, and others, do help us at once to understand the origin of the central core and kernel of religion as universally practised all the world over. For, omitting for the present the mythological and cosmological factor, which so often comes in to obscure the plain religious facts in missionary narrative or highly-coloured European accounts of native beliefs, what do we really find as the underlying truths of all religion? That all the world over practices essentially similar to those of these savage Central Africans prevail among mankind; practices whose affiliation upon the same primitive ideas has been abundantly proved by Mr. Herbert Spencer; practices which have for their essence the propitiation or adulation of a spiritual being or beings, derived from ghosts, and conceived of as similar, in all except the greatness of the connoted attributes, to the souls of men. “Whenever the [Indian] villagers are questioned about their creed,” says Sir William Hunter, “the same answer is invariably given: ‘The common people have no idea of religion, {032}but to do right [ceremonially] and to worship the village god.” In short, I maintain that religion is not mainly, as the mistaken analogy of Christian usage makes us erroneously call it, Faith or Creed, but simply and solely Ceremony, Custom, or Practice. And I am glad to say that, for early Semitic times at least, Professor Robertson Smith is of the same opinion.