Thus, anthropologists, as a rule, in place of facing and solving their problem, have merely evaded it--doubtless unwittingly. This, of course, is not the practice of Mr. Tylor, though even his great work is professedly much more concerned with the development of the idea of spirit and with the lower forms of animism than with the real crux--the evolution of the idea (always obscured by mythology) of a moral, uncreated, undying God among the lowest savages. This negligence of anthropologists has arisen from a single circumstance. They take it for granted that God is always (except where the word for God is applied to a living human being) regarded as Spirit. Thus, having accounted for the development of the idea of spirit, they regard God as that idea carried to its highest power, and as the final step in its evolution. But, if we can show that the early idea of an undying, moral, creative being does not necessarily or logically imply the doctrine of spirit (or ghost), then this idea of an eternal, moral, creative being may have existed even before the doctrine of spirit was evolved. We may admit that Mr. Tylor's account of the process by which Gods were evolved out of ghosts is a little _touffu_--rather buried in facts. We 'can scarcely see the wood for the trees.' We want to know how Gods, makers of things (or of most things), fathers in heaven, and friends, guardians of morality, seeing what is good or bad in the hearts of men, were evolved, as is supposed, out of ghosts or surviving souls of the dead. That such moral, practically omniscient Gods are known to the very lowest savages--Bushmen, Fuegians, Australians--we shall demonstrate. Here the inquirer must be careful not to adopt the common opinion that Gods improve, morally and otherwise, in direct ratio to the rising grades in the evolution of culture and civilisation. That is not necessarily the case; usually the reverse occurs. Still less must we take it for granted, following Mr. Tylor and Mr. Huxley, that the 'alliance [of religion and morality] belongs almost, or wholly, to religions above the savage level--not to the earlier and lower creeds;' or that 'among the Australian savages,' and 'in its simplest condition,' 'theology is wholly independent of ethics.'[4] These statements can be proved (by such evidence as anthropology is obliged to rely upon) to be erroneous. And, just because these statements are put forward, Anthropology has an easier task in explaining the origin of religion; while, just because these statements are incorrect, her conclusion, being deduced from premises so far false, is invalidated. Given souls, acquired by thinking on the lines already described, Mr. Tylor develops Gods out of them. But he is not one of the writers who is certain about every detail. He 'scarcely attempts to clear away the haze that covers great parts of the subject.'[5]