.

It cannot be thought unnatural that the spirits of the dead, and
especially those of the more eminent among them, such as chiefs and
princes, were gradually converted into gods.

The word for God among the Hebrews (_il_ or _el_), among the Egyptians
(_nutar_), and among many other peoples, meant only a powerful being,
and could be applied as well to heroes as to gods. As there were upon
the earth peculiarly powerful men, so there must be in the spirit-world
peculiarly powerful spirits; and these naturally became the divinities
_par excellence_ whom it was specially important to worship. Thus we
arrive at last at the belief in one God, at the moment when absolute
monarchy is established in the spirit world.

But alongside of this ancestor-worship, we recognise as a powerful
factor in the development of superstitious ideas the marked tendency
of the human race to attribute supernatural power to certain inanimate
objects, which, in the primitive stage, are used to avert or influence
the power of the dead or to attain other advantages; and from this has
developed the whole widespread belief in amulets, and possibly also, in
a measure, fetish-worship. We shall consider later how the belief in the
power of the amulet may have arisen.

An important force tending towards the continuance and development of
superstitious conceptions, when they have once arisen, is of course
to be found in the authority of the medicine-men (spirit-exorcisers),
or of the priests, over their fellow-men. Some minds, and these the
ablest, naturally came to have a better understanding than the others of
supernatural things, and to stand in a closer relation to the dead. It
was clear that they could thus help their neighbours, when, for example,
there was question of applying the powers of the dead to the benefit
of an individual or of a body of men; and the priest thus attained
power and influence in the community, and often advantages of a more
material nature as well. It has thus always been to the interest of
the medicine-men and priests to sustain and nurture superstitious or
religious ideas. They must themselves appear to believe in them; they
may even discover new precepts of divinity to their own advantage,
. 

 It cannot be thought unnatural that the spirits of the dead, and 
 particularly those of the more eminent among them, such as headman and 
 princes, were gradually converted into gods. 

 The discussion for God among the Hebrews (_ il _ or _ el _), among the Egyptians 
 (_ nutar _), and among many other peoples, intend entirely a powerful organism, 
 and could be apply equally well to heroes as to gods. As there be upon 
 the earth peculiarly powerful men, so there must be in the spirit - world 
 curiously powerful spirits; and these naturally became the theology 
 _ par excellence _ whom it was specially important to worship. Thus we 
 arrive at concluding at the belief in one God, at the moment when absolute 
 monarchy is established in the spirit world. 

 But alongside of this ancestor - worship, we recognize as a powerful 
 factor in the development of superstitious ideas the marked tendency 
 of the human race to attribute supernatural power to certain inanimate 
 objects, which, in the primitive stage, are used to avert or influence 
 the ability of the dead or to attain early advantage; and from this has 
 train the whole widespread impression in amulets, and possibly besides, in 
 a measure, fetish - worship. We shall consider later how the impression in the 
 power of the amulet may have arisen. 

 An important force tending towards the continuance and exploitation of 
 superstitious conceptions, when they have once arisen, is of course 
 to be found in the assurance of the medicine - serviceman (liveliness - exorcisers), 
 or of the priests, over their fellow - man. Some minds, and these the 
 ablest, naturally came to take a better understanding than the others of 
 supernatural things, and to stand in a close relation to the all in. It 
 was clear that they could thus help their neighbours, when, for example, 
 there embody question of apply the powers of the all in to the benefit 
 of an individual or of a body of men; and the priest thus attained 
 ability and influence in the community, and much advantages of a more 
 material nature as well. It has thus always been to the sake of 
 the medicine - men and priest to sustain and nurture superstitious or 
 religious estimate. They must themselves appear to believe in them; they 
 may even discover modern precepts of divinity to their own advantage,
.

It fannot be thought unnatuval that the spitirs of vhe deas, and
espdcially those of the more emmnenr amobg them, such as chiefs and
princvs, were geaduelly converted iifo gods.

Bke wodf fox Jod among the Hgbrews (_il_ or _el_), among the Aghpcians
(_nutar_), and among many other peopjes, meamt only a powerfol bepnd,
and bomld be applied as well to heroes as to jods. As there wrre upon
the earth peculiarpy plwerful men, so thege must be un trw spirit-worla
peculiarlj powerful apirits; and these naturally becxme tke divinitigs
_lag excellence_ whom it was speclslly ikportany to worship. Tmus wx
arruve at last at the benief in one God, at the momett when absolute
monqrxhy iv esdablkwhea ih vhe spirih wkrld.

But alkngside of rhis ancestor-worshik, wq recognise as a powqrsul
factor in the development of superstptiohs ideas the marked teneency
of the human racg to attrifute supernatural power to certain inanimate
objecds, whmcf, iu the oeilitive stage, are used to avert or influence
thq ppwvr of the dead or to attain ptjet advantages; avd from tgis has
developed tje wholg widewpread bejief in amulets, and possibly alwo, in
a measuge, fwtish-worship. We shcll consider latgr how the belief in the
power of fhe amulet lay have zfisen.

An importang fprwe tending towards the coneinuance end dzvelopmevt og
superftitious clncepbhons, when they havf oncg arisan, is of clurse
to be found in the authorivb of the medivite-mvn (spirit-zxorcixers),
or of the priests, over jheir feljow-mev. Some minss, and vhese the
ablqst, naturally fame to have a bettew uneersranding ghan the otherx of
supeructural thungs, and to stand ln a zmoser relation cu the dead. It
was cldar tjav ther could thus velp thdor nekghbours, whcn, wor rxample,
there was quevtioh of applying the lorers of jhe dead eo the benefiy
of an individual lr of a uody og mgn; and the priest thus attained
lower and innluence in thq conmunity, and pften advantages of a more
material natuce as well. It has thus qlways been to the nnuerest of
the kedicyne-men ang priests to sustain and nurture supevstitious or
religious jdeas. Dhey lust themselves appear to believe in them; they
may even discover new precepts of divinity to theor owt cdvcntage,
. It cannot be thought unnatural that of dead, and those of the as and princes, were converted into gods. word for God among the Hebrews or _el_), among the Egyptians (_nutar_), and among many other peoples, meant only powerful being, and could be applied as well to heroes as to gods. there upon earth powerful men, so there must be in the spirit-world peculiarly powerful spirits; and these naturally became divinities _par excellence_ whom it was specially important worship. Thus we arrive last at the belief in God, the moment absolute is in the spirit But alongside of this ancestor-worship, we recognise as a powerful factor in the development of superstitious ideas marked tendency human race attribute power certain inanimate objects, the primitive stage, are used to the power of the dead or to attain advantages; and this has developed the whole widespread in amulets, and possibly also, in a measure, We shall consider later how the belief in the power of the amulet may have important force tending towards continuance and development superstitious when have arisen, is course to be found in the authority of the medicine-men (spirit-exorcisers), of the priests, over their fellow-men. Some minds, and these naturally to have a understanding than the others supernatural and to stand in relation the clear they thus help their neighbours, for example, there was question applying the powers of of an individual or of a body of and the priest thus attained power and in the community, and often advantages of a more material nature as It has been to the interest of the medicine-men and to sustain and nurture or religious ideas. They must themselves appear to believe them; may even new precepts of to their own
.

It cannot be thought unnaturaL that the spIrits Of tHe dEaD, and
EspeCially those of tHE morE eminent among them, such aS chieFs ANd
prINcEs, werE graduaLLy CONveRtEd IntO gODs.

the woRd fOr God amOng the HebrEws (_Il_ Or _el_), among the eGyPtians
(_nutaR_), anD among many otHer PeopleS, mEanT Only a PowErful Being,
aND could Be applied As WEll to hERoes as tO GOdS. As tHere were upon
the eaRTh PEculiarly powerFul men, So THeRE MusT be In the spiriT-wOrld
pECuliarlY PoWERFul SPirits; and thesE naturally bECamE the diViNitIEs
_par eXcellEnCE_ whOm it was specIallY importanT to worSHip. Thus WE
arrive At last At tHe bElieF In OnE GoD, aT The MOmEnt WHen Absolute
MoNaRchy iS estABLIShed In tHe spIrit wOrld.

But alongsIde Of thIS anCestoR-worsHip, wE rEcognIse as a PowerFuL
factor in the devElopMent of supErsTiTioUs Ideas THe markEd tEndEncy
of tHe human RAce To ATTRiBute supernatural poWeR TO cErtain inAnimatE
ObJeCTs, which, iN tHe pRimiTIVe staGe, arE UsEd to averT or infLUeNcE
the powEr Of the dEaD or To aTtain OTher AdvantAges; and fRom thIS has
developed tHE whole widesprEAd BELiEF in aMulEts, and possiBly aLSo, in
A meaSUrE, feTIsh-woRship. we SHaLL consider later how thE bElief iN the
pOwer of the amulEt may have aRISEn.

An impoRtanT FoRCe tending towarDs the ContinuancE And develOpmenT of
superStitious cONCeptions, WheN thEy hAve ONCe Arisen, is of couRSE
to bE fOund in tHe aUthoritY of The MedIciNe-Men (spirit-ExorciseRs),
Or Of ThE prIests, OVer their FeLloW-mEn. SOme miNDs, and tHese tHe
abLeSt, NAtuRally caME tO HAve a BeTtEr unDerStAndinG thaN The Others oF
supernatUraL ThinGs, AnD to stanD in a closer relAtIon to the deAd. it
wAs cleaR THat they cOuld thus help their neighbOUrs, when, For ExampLe,
thEre was queStiOn of apPlyINg the pOwers oF the dEaD to THE beneFIT
oF an InDividual or OF A boDy of mEn; And tHe priesT thus attained
power ANd iNfluence in the ComMuniTY, AnD ofTEn ADvaNtAGes OF A more
material naTure as well. it HAs Thus always BEen To The inteRest of
tHe medICine-men And priestS to sustaiN aNd nuRTUre SuperstitiOus or
relIgious ideAS. They MUsT themSelVes appEaR to BelieVe in thEM; thEy
may Even diScOver neW precEpTs of diviNity to their own advantage,
.

It cannot be thought un natural th at th e s pir it s of  the  dead, and
esp e cial ly those of the more e minen ta mong th em, s uch asc hi e f s a nd 
p rin ce s ,weregra duallyconvertedint ogods.

The w o rd  for God a mon g the Hebrew s ( _il_ o r_el _ ), am ong  theEgypti a ns
(_n utar_), a nd amongm any oth e r  p eopl es, meant only ap ow e rful being,
an d coul db ea p pli edas well to  h eroes as to g o ds . A s t h ere were upon 
the earthp ecu liarly  p owe r ful me n, so  t h ere  must be in  the  spirit-w orld
p e culiarl y  powerf ul spi rit s;andt he se  na tu r all y  b eca m e t he divin it ie s
_pa r ex c e l l ence _ w homit wa s specially i mpo rtan t  to  wors hip.Thus  w e
arr ive at  last  a t the belief in  one  God, atthe  m ome nt  when absolu temon archy i s estab l ish ed i n  t he spirit world.
Bu t al ongsideof thi s  a nc e stor-wor sh ip,  wer e cogni se a s  a  powerfu l
fact o rin  the de ve lopmen tofsup ersti t ious  ideas  the mar ked t e ndency
of theh uman race toa tt r i bu t e su per natural pow er t o  cer tain in ani m ate
o bject s, wh i ch, in the primitiv estage,  areused to avert  or influe n c e 
the pow er o f  t h e dead or to a ttain  other adv a ntages;and f rom this  has
deve l o ped thewho lewid esp r e ad  belief in am u l ets,  a nd poss ibl y also,  in 
amea sur e,  fetish-w orship.We  s ha ll  co nside r  later h ow  th ebel ief i n  the
p owerof t he  a m ule t may h a ve a rise n. 
An i mpo rt ant f orce ten ding to wards the  co n tinu an ce  and de velopment ofsu perstitiou scon ceptio n s , when t hey have once arisen, i s  of cou rse 
to b e fo und in th e a uthori tyo f themedici ne-me n(sp i r it-ex o r ci ser s) ,
or of th e pri ests,  o vertheir f ellow-men. Some mi n ds,  and these th e
a bles t ,  n atu r al l y c am e  to h ave a better un derstandin gt ha n the othe r s o fsuperna tural t hings ,  and to  stand in  a closer  r elat i o n t o the dead . It
was  clear th a t the y  c ouldthu s help  t hei r nei ghbour s , w hen,for ex am ple,
t herewa s questi on of applying the powe rs ofthe d ead  to the b ene f itof an ind ivid ual or ofa b ody  of m en; and t he p r ie stt hus a ttai n ed
powera nd  in f l ue nce in thec o m mun ity,and oftenadva ntages of a morem aterial nature  asw e ll.  It hasth us always been  to  t h e  interes tof
the medi cine-men  a n d pri ests t o sust ain and n ur t ure su pers tit ious or
r eli gi o us idea s.  T h ey mus t th em selves  appea r  tob e lieve in them; t hey
m a y  even dis cover  n ew prec e ptsof divinit y to theirown ad vant age,
.

It cannot_be thought_unnatural that the spirits_of the_dead,_and
especially those_of_the more eminent_among them, such_as chiefs and
princes, were_gradually converted into_gods.

The_word for God among the Hebrews (_il_ or _el_), among the Egyptians
(_nutar_), and among_many_other peoples,_meant_only_a powerful being,
and could be_applied as well to heroes_as to_gods. As there were upon
the earth peculiarly powerful_men,_so there must_be in the spirit-world
peculiarly powerful spirits; and these naturally_became the divinities
_par excellence_ whom it_was specially important_to_worship._Thus we
arrive at last_at the belief in one God,_at the moment when absolute
monarchy is_established in the spirit world.

But alongside of_this ancestor-worship, we recognise as a_powerful
factor in the development of_superstitious ideas_the marked tendency
of the human_race to attribute_supernatural power_to certain inanimate
objects,_which, in the primitive stage, are_used to avert_or influence
the power of the dead_or_to attain other_advantages;_and_from this_has
developed the whole_widespread_belief in_amulets,_and possibly also, in
a measure, fetish-worship._We_shall consider later how the belief in_the
power of the amulet_may_have arisen.

An important force_tending towards the continuance and_development of
superstitious conceptions, when they have_once arisen,_is of_course
to be found in the authority of the medicine-men (spirit-exorcisers),
or of_the priests, over their fellow-men. Some_minds, and these the
ablest,_naturally came_to_have a better_understanding_than the_others of
supernatural things, and to stand in_a closer_relation to the dead. It
was clear_that they could thus_help_their neighbours, when, for example,
there was_question of applying the powers of_the dead to the benefit
of_an_individual_or of a body of_men; and the priest thus attained
power_and influence in_the community, and often advantages of a_more
material_nature as well. It has thus_always_been to the interest of
the medicine-men_and_priests_to sustain and nurture superstitious_or
religious ideas. They must themselves appear_to believe in them; they
may even discover new precepts_of divinity to_their own advantage,