There are savages without God in any proper sense of the word, but none without ghosts. And the Fetishism, Ancestor-worship, Hero-worship, and Demonology of primitive savages are all, I believe, different manners of expression of their belief in ghosts, and of the anthropomorphic interpretation of out-of-the- way events which is its concomitant. Witchcraft and sorcery are the practical expressions of these beliefs; and they stand in the same relation to religious worship as the simple anthropomorphism of children or savages does to theology. I do not quote myself with any intention of making a claim to originality in putting forth this view; for I have since discovered that the same conception is virtually contained in the great "Discours sur l'Histoire Universelle" of Bossuet, now more than two centuries old: [15]-- Le culte des hommes morta faisoit presque tout le fond de l'idolatrie; presque tous les hommes sacrificient aux manes, c'est-a-dire aux ames des morts. De si anciennes erreurs nous font voir a la verite combien etoit ancienne la croyance de l'immortalite de l'ame, et nous montrent qu'elle doit etre rangee parmi les premieres traditions du genre humain. Mais l'homme, qui gatoit tout, en avoit etrangement abuse, puisqu'elle le portoit a sacrificer aux morts. On alloit meme jusqu'a cet exces, de leur sacrifier des hommes vivans; ou tuoit leurs esclaves, et meme leurs femmes, pour les aller servir dans l'autre monde. Among more modern writers J. G. Muller, in his excellent "Geschichte der amerikanischen Urreligionen" (1855), clearly recognises "gespensterhafter Geisterglaube" as the foundation of all savage and semi-civilised theology, and I need do no more than mention the important developments of the same view which are to be found in Mr. Tylor's "Primitive Culture," and in the writings of Mr. Herbert Spencer, especially his recently-published "Ecclesiastical Institutions." [16]