'It is probable that there were here and there, _gods that were the creation of the priests that ministered to them, and were not the spirits of dead chiefs_. Such was the god of the Bure Tribe on the Ra coast, who was called Tui Laga or "Lord of Heaven." When the missionaries first went to convert this town they found the heathen priest their staunch ally. He declared that they had come to preach the same god that he had been preaching, the Tui Laga, and that more had been revealed to them than to him of the mysteries of the god.' Mr. Thomson is reminded of St. Paul at Athens, 'whom then ye ignorantly worship, him declare I unto you.'[38] Mr. Thomson has clearly no bias in favour of a God like our own, known to savages, and _not_ derived from ghost-worship. He deduces this god, Tui Laga, from priestly reflection and speculation. But we find such a God where we find no priests, where a priesthood has not been developed. Such a God, being usually unpropitiated by sacrifice and lucrative private practice, is precisely the kind of deity who does not suit a priesthood. For these reasons--that a priesthood 'sees no money in' a God of this kind, and that Gods of this kind, ethical and creative, are found where there are no priesthoods--we cannot look on the conception as a late one of priestly origin, as Mr. Thomson does, though a learned caste, like the Peruvian Amantas, may refine on the idea. Least of all can such a God be 'the creation of the priests that minister to him,' when, as in Peru, the Andaman Isles, and much of Africa, this God is ministered to by no priests. Nor, lastly, can we regard the absence of sacrifice to the Creative Being as a mere proof that he is an ancestral ghost who 'had lived on earth at too remote a time;' for this absence of sacrifice occurs where ghosts are dreaded, but are not propitiated by offerings of food (as among Australians, Andamanese, and Blackfoot Indians), while the Creative Being is not and never was a ghost, according to his worshippers. At this point criticism may naturally remark that whether the savage Supreme Being is fêted, as by the Comanches, who offer puffs of smoke: or is apparently half forgotten, as by the Algonquins and Zulus: whether he is propitiated by sacrifice (which is very rare indeed), or only by conduct, I equally claim him as the probable descendant in evolution of the primitive, undifferentiated, not necessarily 'spiritual' Being of such creeds as the Australian.