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Rh powers becomes a key to the physical and moral nature and course of the universe. Among Christian or semi-Christian sects, the Manichæans stand as representatives of dualism pushed to its utmost development. It need scarcely be said, however, that Christian dualism is not bounded by the limits of this or that special sect. In so far as the Evil Being, with his subordinate powers of darkness, is held to exist and act in any degree in independence of the Supreme Deity and his ministering spirits of light, so far theological schools admit, though in widely different grades of importance, a philosophy of nature and of life which has its basis rather in dualism than in monotheism.

We now turn to the last objects of our present survey, those theological beliefs of the lower tribes of mankind which point more or less distinctly toward a doctrine of Monotheism. Here it is by no means proposed to examine savage ideas from the point of view of doctrinal theology, an undertaking which would demand arguments quite beyond the present range. Their treatment is limited to classifying the actual beliefs of the lower races, with some ethnographic considerations as to their origin and their relation to higher religions. For this purpose it is desirable to distinguish the prevalent doctrines of the uncultured world from absolute monotheism. At the outset, care is needed to exclude an ambiguity of which the importance often goes unnoticed. How are the mighty but subordinate divinities, recognized in different religions, to be classed? Beings who in Christian or Moslem theology would be called angels, saints, demons, would under the same definitions be called deities in polytheistic systems. This is obvious, but we may realize it more distinctly from its actually having happened. The Chuwashes, a race of Tatar affinity, are stated to reverence a god of Death, who takes to himself the souls of the departed, and whom they call Esrel; it is curious that Castrén, in mentioning