We next turned from the subject of supernormal experiences to the admitted facts about early religion. Granting the belief in souls and ghosts and spirits, however attained, how was the idea of a Supreme Being to be evolved out of that belief? We showed that, taking the creed as found in the lowest races, the processes put forward by anthropologists could not account for its evolution. The facts would not fit into, but contradicted, the anthropological theory. The necessary social conditions postulated were not found in places where the belief is found. Nay, the necessary social conditions for the evolution even of ancestor-worship were confessedly not found where the supposed ultimate result of ancestor-worship, the belief in a Supreme Being, flourished abundantly. Again, the belief in a Supreme Being, _ex hypothesi_ the latest in evolution, therefore the most potent, was often shelved and half forgotten, or neglected, or ridiculed, where the belief in Animism (_ex hypothesi_ the earlier) was in full vigour. We demonstrated by facts that Anthropology had simplified her task by ignoring that essential feature, _the prevalent alliance of ethics with religion_, in the creed of the lowest and least developed races. Here, happily, we have not only the evidence of an earnest animist, Mr. Im Thurn, on our side, but that of a distinguished Semitic scholar, the late Mr. Robertson Smith. 'We see that even in its rudest forms Religion was a moral force, the powers that man reveres were on the side of social order and moral law; and the fear of the gods was a motive to enforce the laws of society, which were also the laws of morality.'[9] Wellhausen has already been cited to the same effect. However, the facts proving that truth, and unselfishness, surely a large element of Christian ethics, are divinely sanctioned in savage religion are more potent than the most learned opinion on that side. Our next step was to examine in detail several religions of the most remote and backward races, of races least contaminated with Christian or Islamite teaching. Our evidence, when possible, was derived from ancient and secret tribal mysteries, and sacred native hymns. We found a relatively Supreme Being, a Maker, sanctioning morality, and unpropitiated by sacrifice, among peoples who go in dread of ghosts and wizards, but do not always worship ancestors. We showed that the anthropological theory of the evolution of God out of ghosts in no way explains the facts in the savage conception of a Supreme Being. We then argued that the notion of 'spirit,' derived from ghost-belief, was not logically needed for the conception of a Supreme Being in its earliest form, was detrimental to the conception, and, by much evidence, was denied to be part of the conception. The Supreme Being, thus regarded, may be (though he cannot historically be shown to be) prior to the first notion of ghost and separable souls.