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Rh in from modern Christian missionary teaching, or otherwise by contact with foreign religions. It is often difficult to distinguish from these the true local gods, animistic figures of native meaning and origin. Among the following polytheistic systems, examples may be found of such combinations, with the complex theological problems they suggest. Among the Australians, above the swarming souls, nature-spirits, demons, there stand out mythic figures of higher divinity; Nguk-wonga, the Spirit of the Waters; Biam, who gives ceremonial songs and causes disease, and is perhaps the same as Baiame the creator; Nambajandi and Warrugura, lords of heaven and the nether world. In South America, if we look into the theology of the Manaos (whose name is well known in the famous legend of El Dorado and the golden city of Manoa), we see Mauari and Saraua, who may be called the Good and Evil Spirit, and beside the latter the two Gamainhas, Spirits of the Waters and the Forest. In North America the description of a solemn Algonquin sacrifice introduces a list of twelve dominant manitus or gods; first the Great Manitu in heaven, then the Sun, Moon, Earth, Fire, Water, the House-god, the Indian corn, and the four Winds or Cardinal Points. The Polynesian's crowd of manes, and the lower ranks of deities of earth, sea, and air, stand below the great gods of Peace and War, Oro and Tane the national deities of Tahiti and Huahine, Raitubu the Sky-producer, Hina who aided in the work of forming the world, her father Taaroa, the uncreate Creator who dwells in Heaven. Among the Land Dayaks of Borneo, the commonalty of spirits consists of the souls of the departed, and of such beings as dwell in the noble old forests on the tops of lofty hills, or such as hover about villages and devour the stores of rice; above these are Tapa, creator and preserver of man,