It is part of my theory that the more popular ghost-worship of souls of people whom men have loved, invaded the possibly older religion of the Supreme Father. Mighty beings, whether originally conceived of as 'spirits' or not, came, later, under the Animistic theory, to be reckoned as spirits. They even (but not among the lowest savages) came to be propitiated by food and sacrifice. The alternative, for a Supreme Being, when once Animism prevailed, was sacrifice (as to more popular ghost deities) or neglect. We shall find examples of both alternatives. But sacrifice does not prove that a God was, in original conception, a ghost, or even a spirit. 'The common doctrine of the Old Testament is not that God is spirit, but that the spirit [_rúah_ = 'wind,' 'living breath'] of Jehovah, going forth from him, works in the world and among men.'[5] To resume. The high Gods of savagery--moral, all-seeing directors of things and of men--are not explicitly envisaged as spirits at all by their adorers. The notion of soul or spirit is here out of place. We can best describe Pirnmeheal, and Nápi and Baiame as 'magnified non-natural men,' or undefined beings who were from the beginning and are undying. They are, like the easy Epicurean Gods, _nihil indiga nostri_. Not being ghosts, they crave no food from men, and receive no sacrifice, as do ghosts, or gods developed out of ghosts, or gods to whom the ghost-ritual has been transferred. For this very reason, apparently, they seem to be spoken of by Mr. Grant Allen as 'gods to talk about, not gods to adore; mythological conceptions rather than religious beings.'[6] All this is rather hard on the lowest savages. If they sacrifice to a god, then the god is a hungry ghost; if they don't, then the god is 'a god to talk about, not to adore,' Luckily, the facts of the Bora ritual and the instruction given there prove that Mungan-nganr and other names _are_ gods to adore, by ethical conformity to their will and by solemn ceremony, not merely gods to talk about.