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Rh to propitiate some evil divinity; and that, lastly, according to the evidence of the Rev. W. Ridley, 'whenever he has conversed with the aborigines, he found them to have definite traditions concerning supernatural beings — Baiame, whose voice they hear in thunder, and who made all things, Turramullum the chief of demons, who is the author of disease, mischief, and wisdom, and appears in the form of a serpent at their great assemblies, &c.' By the concurring testimony of a crowd of observers, it is known that the natives of Australia were at their discovery, and have since remained, a race with minds saturated with the most vivid belief in souls, demons, and deities. In Africa, Mr. Moffat's declaration as to the Bechuanas is scarcely less surprising — that 'man's immortality was never heard of among that people,' he having remarked in the sentence next before, that the word for the shades or manes of the dead is 'liriti.' In South America, again, Don Felix de Azara comments on the positive falsity of the ecclesiastics' assertion that the native tribes have a religion. He simply declares that they have none; nevertheless in the course of his work he mentions such facts as that the Payaguas bury arms and clothing with their dead and have some notions of a future life, and that the Guanas believe in a Being who rewards good and punishes evil. In fact, this author's reckless denial of religion and law to the lower races of this region justifies D'Orbigny's sharp criticism, that, 'this is indeed what he says of all the nations he describes, while actually proving the contrary of his thesis by the very facts he alleges in its support.'

Such cases show how deceptive are judgments to which breadth and generality are given by the use of wide words in narrow senses. Lang, Moffat, and Azara are authors to whom ethnography owes much valuable knowledge of the tribes