which show the nature and position of the doctrine of supremacy, as it comes into view within the lower culture.
On the threshold of the investigation, there meets us the same critical difficulty which obstructs the study of primitive dualism. Among low tribes who have been in contact with Christianity or Mohammedanism, how are we to tell to what extent, under this foreign influence, dim, uncouth ideas of divine supremacy may have been developed into more cultured forms, or wholly foreign ideas implanted? We know how the Jesuit missionaries led the native Canadians to the conception of the Great Manitu; how they took up the native Brazilian name of the divine Thunder, Tupan, and adapted its meaning to convey in Christian teaching the idea of God. Thus, again, we find most distinctly-marked African ideas of a Supreme Deity in the West, where intercourse with Moslems has actually Islamized or semi-Islamized whole negro nations, and the name of Allah is in all men's mouths. The ethnographer must be ever on the look-out for traces of such foreign influence in the definition of the Supreme Deity acknowledged by any uncultured race, a divinity whose nature and even whose name may betray his adoption from abroad. Thus the supreme Iroquois deity, Neo or Hawaneu, the pre-existent creator, has been triumphantly adduced to show the monotheism underlying the native creeds of America. But it seems that this divinity was introduced by the French Catholic missionaries, and that Niio is an altered form of Dieu.[1] Among the list of supreme deities of the lower races who are also held to be first ancestors of man, we hear of Louquo, the uncreate first Carib, who descended from the eternal heaven, made the flat earth, and produced man from his own body. He lived long on earth among men, died and came to life again after three days, and returned to heaven.[2] It would be hardly reasonable
