Very good; but whence comes the great God among tribes which have neither chief nor king and probably never had, as among the Fuegians, Bushmen, and Australians? The maker and ruler of the world known to _these_ races cannot be the shadow of king or chief, reflected and magnified on the mist of thought; for chief or king these peoples have none. This theory (Hume's) will not work where people have a great God but no king or chief; nor where they have a king but no Zeus or other supreme King-god, as (I conceive) among the Aztecs. We now reach, in Mr. Tylor's theory, great fetish deities, such as Heaven and Earth, Sun and Moon, and 'departmental deities,' gods of Agriculture, War, and so forth, unknown to low savages. Next Mr. Tylor introduces an important personage. 'The theory of family Manes, carried back to tribal Gods, leads to the recognition of superior deities of the nature of Divine Ancestor, or First Man,' who sometimes ranks as Lord of the Dead. As an instance, Mr. Tylor gives the Maori Maui, who, like the Indian Yama, trod first of men the path of death. But whether Maui and Yama are the Sun, or not, both Maori and Sanskrit religion regard these heroes as much later than the Original Gods. In Kamschatka the First Man is the 'son' of the Creator, and it is about the origin of the idea of the Creator, not of the First Man, that we are inquiring. Adam is called 'the son of God' in a Biblical genealogy, but, of course, Adam was made, not begotten. The case of the Zulu belief will be analysed later. On the whole, we cannot explain away the conception of the Creator as a form of the conception of an idealised divine First Ancestor, because the conception of a Creator occurs where ancestor-worship does not occur; and again, because, supposing that the idea of a Creator came first, and that ancestor-worship later grew more popular, the popular idea of Ancestor might be transferred to the waning idea of Creator. The Creator might be recognised as the First Ancestor, _après coup_. Mr. Tylor next approaches Dualism, the idea of hostile Good and Bad Beings. We must, as he says, be careful to discount European teaching, still, he admits, the savage has this dualistic belief in a 'primitive' form. But the savage conception is not merely that of 'good = friendly to me,' 'bad = hostile to me.' Ethics, as we shall show, already come into play in his theology. Mr. Tylor arrives, at last, at the Supreme Being of savage creeds. His words, well weighed, must be cited textually--