142 
object of tliat eminent writer was, as we all know, to establish 
the aboriginal degradation of the human family ; to prove that 
its first stock was not only savage in manners, but without one 
spark of real religious knowledge, such knowledge being gra- 
dually acquired only after ages of successive development. In 
order to test this, he very properly makes the whole question 
turn upon the nature of a belief in Deity. Thus, on page 136, 
he says : — 
Hitherto it has been usual to classify religions according to the nature of 
the object worshipped : Fetichism, for instance, being the worship of inani- 
mate objects ; Sabadsm that of the heavenly bodies. The true test, however, 
seems to me to be the estimate in which the Deity is held. 
2. Let us adopt this test. Nothing can be fairer, as a matter 
either of philosophical or ethnological inquiry; nor can anything, 
in my judgment, be more thoroughly decisive of the contro- 
versy. According to the theory of Sir John Lubbock, the first 
stage in the religious thought of man is one of total ignorance, 
and unconsciousness concerning God. This he calls Atheism , 
p. 136. The next stage is that in which “ man supposes he can 
force the Deity to comply with his desires A This he calls 
Fetichism. The third stage is that in which “natural objects, 
trees, lakes, stones, animals, &c., are worshipped ” This lie 
calls Totemism . The fourth stage is that in which “ the superior 
deities are far more powerful than man, and of a different 
nature, and whose places of abode are far off.” This he calls 
Shamanism. The fifth stage is that in which the gods take the 
nature of man, but are still far' more powerful, being regarded, 
however, as amenable to persuasion. These gods are a part of 
nature, but not creators, and are represented by idols. . This he 
calls Anthropomorphism or Idolatry. The sixth stage is that m 
which the Deity is considered, “not merely a part of nature, 
but the author of nature ; and, for the first time, becomes a 
really supernatural being/” The last stage is tnat in which 
“morality is associated with religion” (p. 137). # # 
3. Now, according to this sort of graduated religiousness, 
the measure of which follows an ascending, not descending 
scale of growth, we have a right to demand some visible expo- 
sition of such line of growth wherever we prosecute historical 
or ethnological research. Dor example, we have a right to expect 
that no morality will be found associated with religious belief 
in any nation before the development of Totemism and Anthio- 
pomorphism, or Idolatry. Again, that no idea of one Supreme 
and Supernatural Deity will appear until after all the previous 
lower stages have been first traversed. In view, therefore, of 
