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Rh spirits who do good and ill to men, and the great gods above all. Thus, even where no positive proof of religious ideas among any particular tribe has reached us, we should distrust its denial by observers whose acquaintance with the tribe in question has not been intimate as well as kindly. It is said of the Andaman Islanders that they have not the rudest elements of a religious faith; yet it appears that the natives did not even display to the foreigners the rude music which they actually possessed, so that they could scarcely have been expected to be communicative as to their theology, if they had any. In our time the most striking negation of the religion of savage tribes is that published by Sir Samuel Baker, in a paper read in 1866 before the Ethnological Society of London, as follows: 'The most northern tribes of the White Nile are the Dinkas, Shillooks, Nuehr, Kytch, Bohr, Aliab, and Shir. A general description will suffice for the whole, excepting the Kytch. Without any exception, they are without a belief in a Supreme Being, neither have they any form of worship or idolatry; nor is the darkness of their minds enlightened by even a ray of superstition.' Had this distinguished explorer spoken only of the Latukas, or of other tribes hardly known to ethnographers except through his own intercourse with them, his denial of any religious consciousness to them would have been at least entitled to stand as the best procurable account, until more intimate communication should prove or disprove it. But in speaking thus of comparatively well known tribes such as the Dinkas, Shilluks and Nuehr, Sir S. Baker ignores the existence of published evidence, such as describes the sacrifices of the Dinkas, their belief in good and evil spirits (adjok and djyok), their good deity and heaven-dwelling creator, Dendid, as likewise Néar the Deity of the Nuehr, and the Shilluk's creator, who is described as visiting, like other spirits, a sacred wood or tree. Kaufmann,