This later sophisticated Animism, so far as it obtains a hold upon the people, is imposed upon them by suggestion, authority and deception; but being superimposed upon ancient popular traditions that are never obliterated, it still appeals to the sentiments of awe, consolation, hope and enthusiastic devotion. The part of deception in the history of Animism, indeed, begins at the beginning, preceded, perhaps, and prepared for by the devices of Magic-mongers. Amongst the Arunta, women and children are taught that the noise of the bull-roarer during initiation ceremonies is the voice of the spirit Twanyirika.[259] Near Samoa Harbour, at harvest, they offer some of the firstfruits in a bowl to the ghosts; and, whilst the family feasts on the remainder, “the householder will surreptitiously stir the offerings in the bowl with his finger, and then show it to the others in proof that the souls of the dead have really partaken.”[260] So early is the end supposed to justify the means. Animism, like Magic, strives to maintain its imaginations by further stimulating the imagination; and, in both cases, such practices are, with many men, compatible with firm belief on the part of the practitioner; who is merely anxious to promote the public good by confirming the weaker brethren: himself weak in the perception of incongruities. But I am concerned chiefly with origins, and will pursue this nauseous topic no further. Parallel with the development of Religion, a change takes place in the emotions connected with Animism. As the gods emerge from the shadow of night and the grave, and are cleansed from the savour of corruption, and withdraw to the summit of the world, they are no longer regarded with the shuddering fear that ghosts excite; as they acquire the rank of chiefs and kings, the sentiments of attachment, awe, duty, dependence, loyalty, proper to the service of such superiors, are directed to them; and since their power far exceeds that of kings, and implies the total dependence of man and nature upon their support and guidance, these sentiments—often amazingly strong toward earthly rulers—may toward the gods attain to the intensest heat of fanaticism. Extolled by priests and poets, the attributes of the gods are exaggerated, until difficulties occur to a reflective mind as to how any other powers can exist contrary to, or even apart from, them: so that philosophical problems arise as to the existence of evil and responsibility, and the doctors reason high— “Of providence, foreknowledge, will and fate, Fixed fate, free will, foreknowledge absolute, And find no end, in wandering mazes lost.”