With the differentiation of superior beings—heroic, ancestral or other gods—from common ghosts, Religion arises. As to the meaning of the word “religion,” indeed, there is no agreement: some lay stress upon the importance of beliefs concerning supernatural beings; others upon prayer, sacrifice and other rites of worship; still others upon the emotions of awe and mystery. To define “religion” (as a tribal institution) by all three of these characters seems to me the most convenient plan, and the most agreeable to common usage. That, on the one hand, pure Buddhism (if it ever was a living faith outside of a coterie of philosophers and saints), and, on the other hand, the spiritual condition of a few savages, may be wanting in one or other mark, is no serious objection. The former case is, in fact, exceptional and aberrant, and the latter rudimentary; not to give them the name of “religion” in a technical sense is no wrong to anybody. Thus understood, then, Religion brings to the development and support of Animism many social utilities and other influences; especially the influence of dynasties supposed to have descended from the gods; and of priesthoods, whose sustentation and authority depend upon the supposed necessity of their intervention in worship. In their hands the free popular development of animistic ideas comes to an end, and gives place to the co-ordination of ideas by reflection, and to the dictation of tenets and rites by policy. The simple motives of hope and fear that actuated popular Animism are now supplemented by dynastic and priestly interests and ambitions; beneath which lies, faintly recognised and ill served, the interest of society in order.