It is a matter of fact that, whether we direct our attention to the older conditions of civilised societies, in Japan, in China, in Hindostan, in Greece, or in Rome, [17] we find, underlying all other theological notions, the belief in ghosts, with its inevitable concomitant sorcery; and a primitive cult, in the shape of a worship of ancestors, which is essentially an attempt to please, or appease their ghosts. The same thing is true of old Mexico and Peru, and of all the semi-civilised or savage peoples who have developed a definite cult; and in those who, like the natives of Australia, have not even a cult, the belief in, and fear of, ghosts is as strong as anywhere else. The most clearly demonstrable article of the theology of the Israelites in the eleventh and twelfth centuries B.C. is therefore simply the article which is to be found in all primitive theologies, namely, the belief that a man has a soul which continues to exist after death for a longer or shorter time, and may return, as a ghost, with a divine, or at least demonic, character, to influence for good or evil (and usually for evil) the affairs of the living. But the correspondence between the old Israelitic and other archaic forms of theology extends to details. If, in order to avoid all chance of direct communication, we direct our attention to the theology of semi-civilised people, such as the Polynesian Islanders, separated by the greatest possible distance, and by every conceivable physical barrier, from the inhabitants of Palestine, we shall find not merely that all the features of old Israelitic theology, which are revealed in the records cited, are found among them; but that extant information as to the inner mind of these people tends to remove many of the difficulties which those who have not studied anthropology find in the Hebrew narrative. One of the best sources, if not the best source, of information on these topics is Mariner's _Tonga Islands,_ which tells us of the condition of Cook's "Friendly Islanders" eighty years ago, before European influence was sensibly felt among them. Mariner, a youth of fair education and of no inconsiderable natural ability (as the work which was drawn up from the materials he furnished shows), was about fifteen years of age when his ship was attacked and plundered by the Tongans: he remained four years in the islands, familiarised himself with the language, lived the life of the people, became intimate with many of them, and had every opportunity of acquainting himself with their opinions, as well as with their habits and customs. He seems to have been devoid of prejudices, theological or other, and the impression of strict accuracy which his statements convey has been justified by all the knowledge of Polynesian life which has been subsequently acquired. It is desirable, therefore, to pay close attention to that which Mariner tells us about the theological views of these people: [18]--