he sets. The first is the author of all evil, the latter of all good.*

The Apaches have been known to engage in acts of prayer with the hands uplifted,† but nothing further is ascertained of their religious notions.

Of the Tinneh, or Chippewyan tribes of the eastern part of northern British America, Mr. Bernard Ross, of the Hudson Bay Company, testifies:

Their knowledge of a first Great Cause, the Maker and Ruler of the universe, is very faint, yet I think it has always existed; but, as they have no idea of a future state of rewards and punishments, this credence, if they possess it, exercises neither power nor control over their actions. Their religion is one of fear. They deprecate the wrath of demons, but no abstract notion of a single evil principle antagonistic to, and at war with, the good one appears to exist among them. The demons are, among the unsophisticated and unchristianized nations, many in number. They people the woods and streams, haunt deserts and lonely localities, and moan among the caches of the dead. To propitiate these spirits, offerings are made. . . . Fatalism appears to be deeply seated in their minds. . . . There does not appear to be any regular order of priesthood.

Of the Loucheux, or Mountain Tinneh, occupying the central portions of Arctic America, Mr. Hardesty § states: "Their knowledge of a Supreme Being, if they have any at all, is very limited. They know nothing of the soul. .. They believe in a future state of rewards and punishments. . . . They believe in a future state of bliss, where they are to be forever in the same bodies they occupied while here."

...

The Esquimaux are described by Lesson as superstitious to excess, and possessed of those vague religious sentiments which pervade all the northern tribes. Their theistic notions are extremely vague, or, according to Crantz, || entirely wanting; yet he admits that they believe in the future existence of the soul, and have fantastic ideas of a heaven in the bottom of the sea, and a place of torment in the sky.

The Aztecs, says Prescott, recognized the existence of a *Dr. P. G. S. Ten Broeck, in Schoolcraft's "Indian Tribes," vol. iv, p. 85. Asst. Surg. Chas. Smart, U. S. A., in "Smithsonian Report," 1867, p. 419. + "Smithsonian Report," 1866, p. 306, etc.

§ Ibid., p. 318.

Crantz: "History of Greenland," vol. i, secs. 5, 6.

¶ Prescott: "Conquest of Mexico," vol. i, pp. 57, 64, 68.

Supreme Creator and Lord of the Universe. They addressed him in their prayers as "the God by whom we live," "omnipresent, that knoweth all thoughts and giveth all gifts," "without whom man is as nothing," "invisible, incorporeal, one God, of perfect perfection and purity," "under whose wings we find repose and a sure defense." They also believed in a plurality of subordinate deities. Their heaven was life in the presence of the sun; their hell was a place of everlasting darkness. They christened their children with baptism and prayers, and employed in their devotions many ideas and phrases which astonish us by their resemblance to Christianity. It is fair to remind the reader, however, that Wilson has thrown much doubt over the credibility of Prescott's authorities.

The Fuegians are elevated only a few degrees above the brute creation. "Traces of superstition exist among them, and each has a conjuring doctor. . . . They exhibit a dread of some mysterious and invisible powers, but have no definite idea of a future life,† though, according to Falkner, they believe in it. Admiral Fitzroy "never witnessed or heard of any act of a decidedly religious nature." Still, some of the natives suppose there is " a great black man in the woods who knows every thing, "who cannot be escaped, and who influences the weather according to men's conduct."§

The Tongese, of Polynesia, formerly had many religious temples. Their religion is not fetichism, for most of their divinities are purely ideal. They worship a great number of deities. Bulotu is the principal deity. When the natives of the lower class die, they remain in the world, and feed on ants and lizards; but the spirits of kings, nobles, and inferior chiefs are wafted to Bulotu, "the island of the blessed." I

The Fijian has a principal divinity, Ndengei, and a great number of subordinate ones, some of whom are good, and others evil. They have a tradition that all men are descended from one pair of parents, and that they are themselves darker than the Tongese or the white, because they have behaved so

• Wilson: "New History of the Conquest of Mexico." Jenkins' "United States Exploring Expedition."

Falkner: Description of Patagonia," pp. 118, 119.

§ See also Forster's "Voyage," vol. ii; Ebeling's "Collection of Voyages," vol. iv.

Jenkins' "United States Exploring Expedition," p. 319.

badly. They have, likewise, a tradition of a great deluge, happening many years ago, which destroyed all the persons on the island except eight. They have many sacred temples, in which they deposit offerings to their gods. They have a priesthood. They believe the spirit, after death, goes to Ndengei to be judged. Some are allotted to the devils, who roast and eat them; while others are sent to an island, where, after a time, they are annihilated. Many believe, however, that the spirit returns, after an interval, to hover over the place of its former abode.*

The Kingsmill islanders have several divinities, the chief one of which is Wainangin. They have priests to offer up prayers. After death, they believe their spirits ascend into the air, and are tossed about for some time by the winds, until, finally, if of high rank, they are wafted to Elysium. But the shade of the poor, or the person who is not tattooed, is intercepted and doomed by a large giantess called Baine.†

The Maories of New Zealand believed in a heaven which was regarded as a place where there would be continual feasts of fish and sweet potatoes, and where they would be always fighting and always victorious. They believed in immortality. They had no idea of an Almighty God, but believed in a spirit named Atoua, who was a cruel cannibal, like themselves. On some occasions they offered sacrifices to appease his wrath. They had a priesthood.

The Tahitians, according to Captain Cook, believed in the immortality of the soul and "in two situations of different degrees of happiness, somewhat analogous to our heaven and hell, though not places of moral rewards and punishments. Their religion did not act upon them by promises and threats, and their expressions of adoration and reverence, whether by words or actions, arose simply from a humble sense of their own inferiority, and the ineffable excellence of Divine perfection." This was certainly an almost ideal standard of religious rectitude.

The Ainos, or Hairy Men of Yesso, (Japanese Islands,) are

Jenkins' "United States Exploring Expedition," p. 349; also Williams' "Fiji and the Fijians," pp. 215-217.

Ibid., p. 408.

Lubbock: "Prehistoric Times," p. 370.

said by Bickmore* to have many gods; but fire-not the sun, the moon, nor the stars-is the principal one; and they are accustomed to pray to it in general terms for all they need. The Ainos of Saghalien, when any one is sick, sacrifice a dog on the top of a high mountain-the higher the mountain the more they reverence it. They are thought to believe in a Supreme Being, and to pray to the mountain to intercede for them with the exalted Deity. They are naturally a very reverential people, and worship the sun, the moon, and the stars; but, it is believed, only as intercessors.†

The Koriaks of northern Kamtschatka are said to believe in an existence hereafter, much like that of the present. They believe in evil spirits,§ and practice a species of Shamanism.

The Hottentots can hardly be said to have any religion, though they seem to have some notion of a Deity; and trav elers differ as to the religious meaning of some of their customs.

Of the Kaffirs, Bechuanas, and other South African tribes, Dr. Livingstone says:—

There is no necessity for beginning to tell even the most degraded of these people of the existence of a God or a future state -the facts being universally admitted. Every thing that cannot be accounted for by common causes is ascribed to the Deity— as creation, sudden death, etc. ... On questioning intelligent men among the Backwains as to their former knowledge of good and evil, of God and the future state, they have scouted the idea of any of them ever having been without a tolerably clear conception on these subjects. Respecting their sense of right and wrong, they profess that nothing we indicate as sin ever appeared to them as otherwise, except the statement that it was wrong to have more wives than one; and they declare that they spoke in the same way of the direct influence exercised by God in giving rain, in answer to prayers of the rain-makers, and in granting. deliverance in time of danger, as they do now, before they ever heard of white men. ¶

* Bickmore: Boston, "Soc. Nat. Hist.," Dec., 1867; "Amer. Jour. Sci.," vol. xlv, p. 357.

Ibid., p. 364. See also quotations, pp. 367-370.

Bickmore, (from Paully): "Amer. Jour. Science," vol. xlv, p. 364.

§ "American Exchange and Review," vol. xx, pp. 86, 88.

Thunberg: "Pinkerton's Travels," vol. xvi, pp. 33, 141; Kollen, "History Cape of Good Hope," pp. 37, 93, etc.; Harris, "Wild Sports of Africa," p. 160. Livingstone: "Missionary Travels and Researches in South Africa," p. 158.

The Mandingo Africans are pronounced by Mungo Park * to have, without the smallest shadow of doubt, the belief of one God, and of a future state of reward and punishment. They represent the Deity as the Creator and Preserver of all things; but "in general they consider him so remote and of so exalted a nature that it is idle to imagine the feeble supplications of wretched mortals can reverse the decrees and change the purposes of unerring wisdom."

The Ormas of Eastern Africa, and the eastern tribes in general, certainly "maintain the idea of a Supreme Being, whom they universally distinguish by the name Heaven, (Waka Mulingu.) Referring to a pigmy race four feet high, Krapp† says, notwithstanding their beastly degradation, that they possess something like an idea of a higher being called Yar, to whom, in moments of wretchedness and anxiety, they pray. III. SAVAGES REPUTED DESTITUTE OF RELIGIOUS NOTIONS.

We pass now to a consideration of all the alleged cases of savage tribes completely destitute of religious manifestations. In connection with each case we shall cite such opposing or qualifying statements as seem to be required for a candid view of the religious condition of the most degraded tribes known among men.

1. The Navajo Indians, according to Dr. Leatherman,‡ do not seem to have any religion or religious observances; and even have no word to express the idea of the Supreme Being.

This charge is explicitly contradicted by the later and more reliable researches of Lieutenant Whipple, already cited, who states that the Navajoes not only believe in a Deity, but erect altars and make sacrifices to him.

2. Some of the Canadian Indians are represented by Lubbock,§ on the authority of Hearnes, as being destitute of relig ious notions.

We have not been able to examine the particulars of Hearne's statements, but it is certain that all the neighboring *Park: "Travels." Edinburgh, 1816, vol. i, p. 408.

Krapp: "Travels, Researches, and Missionary Labors in Eastern Africa," pp. 80, 52.

Jonathan Leatherman, Assistant Surgeon U. S. A., in "Smithsonian Report," 1855, p. 294.

§ Lubbock: "Origin of Civilization," etc., p. 122.