Totemisniy and Religion. 421
have published these and other arguments in refutation of the Theory of Borrowing, in the cases indicated. Perhaps my most complete statements are in " The Theory of Loan Gods," and the Appendix in Magic and Religion. As to the death of Daramulun, in a Wiraijuri myth, as an argument against his immortality,^^ Lord Avebury seems to be unaware that, among the Wiraijuri, Daramulun is not the All Father, but a subordinate of his ; — destroyed by him, in one myth ; going strong in others.^^ The three diverse positions of Daramulun are these: —
1. Coast Murring. Daramulun is supreme.^'^
2. Wiraijuri. Daramulun is a subordinate of Baiame, and, in one myth, Baiame punished him by extinction.^^
3. Kamilaroi. Daramulun is to Baiame what Apollo was to Zeus, a kind of " mediator." There seems to have been an overlap of tribal beliefs.
As to absence of worship, where the belief is unaccom- panied by worship, I explain it^^ by reasons which Lord Avebury quotes.*^ Mr. Tylor gives the same reasons as myself in a quotation from Bowditch on the Yoruba.*^ " No sacrifices are made to God " (Olorung, the Lord of Heaven) " because he needs nothing, but the Orisas " (minor beings) "being much like men, are pleased with offerings of sheep, pigeons, and other things." Mr. Tylor writes of "an unshaped divine entity . . . too benevolent or too exalted to need human worship . . . this is a mystic form of formless- ness in which savage and barbaric tribes have not seldom pictured the Supreme."*^
Meanwhile, where such belief in what Mr. Tylor terms "the Supreme" exists, we constantly find that ancestral
^^ Avebury, p. i66.
^Cf. Myth, Ritual, and Religion (1899), vol. i., pp. xv-xvi, and evidence in note.
2^ The Journal of the Anthropological Institute etc., vol. xiii., pp. 192-3. '^^ Ibid., vol. XXV., p. 298.
^ Making of Religion, p 281. *° Avebury, pp. 1 58-9.
'^Primitive Culture, vol. ii., p. 349. ^"^ Ibid., vol. ii., p. 336.
