This is incorrect. In the case of Tá-li-y-Tooboo _'there is no cup filled for the god.'_[20] _'Before any cup is filled_ the man by the side of the bowl says: "The Kava is in the cup"' (which it is not), 'and the mataboole answers, "Give it to your god;"' but the Kava is _not_ in the cup, and the Tongan Eternal receives no oblation. The sacrifice, says Mr. Huxley, meant 'that the god was either a deified ghost, or, at any rate, a being of like nature to these.'[21] But as Tá-li-y-Tooboo had no sacrifice, contrary to Mr. Huxley's averment, he was _not_ 'a deified ghost, or a being of like nature to these.' To the lower, non-ghostly Tongan gods the animistic habit of sacrifice had been extended, but not yet to the Supreme Being. Ah, if Mr. Gladstone, or the Duke of Argyll, or some bishop had made a misstatement of this kind, how Mr. Huxley would have crushed him! But it is a mere error of careless reading, such as we all make daily. It is manifest that we cannot prove Jehovah to be a ghost by the parallel of a Tongan god, who, by ritual and by definition, was _not_ a ghost. The proof therefore rests on the anthropomorphised pre-prophetic accounts, and on the ritual, of Jehovah. But man naturally 'anthropises' his deities: he does not thereby demonstrate that they were once ghosts. As regards the sacrifices to Jehovah, the sweet savour which he was supposed to enjoy (contrary to the opinion of the Prophets), these sacrifices afford the best presumption that Jehovah was a ghost-god, or a god constructed on ghostly lines. But we have shown that among the lowest races neither are ghosts worshipped by sacrifice, nor does the Supreme Being, Darumulun or Puluga, receive food offerings. We have also instanced many Supreme Beings of more advanced races, Ahone, and Dendid, and Nyankupon, who do not sniff the savour of any offerings. If then (as in the case of Taa-roa), a Supreme Being _does_ receive sacrifice, we may argue that a piece of animistic ritual, not connected with the Supreme Being in Australia or Andaman, not connected with his creed in Virginia or Africa (where ghost-gods do receive sacrifice), may in other regions be transferred from ghost-gods to the Supreme Being, who never was a ghost. There seems to be nothing incredible or illogical in the theory of such transference. On a God who never was a ghost men may come to confer sacrifices (which are not made to Baiame and the rest) because, being in the habit of thus propitiating one set of bodiless powers, men may not think it civil or safe to leave another set of powers out. By his very nature, man must clothe all gods with some human passions and attributes, unless, like a large number of savages, he leaves his high God severely alone, and is the slave of fetishes and spectres. But that practice makes against the ghost-theory.