and those that set forth the idea of a primal revelation in some form. It is hardly necessary to point out that most modern discussions are dominated by the first of these views and that the history of religion is quite generally conceived of as an evolutionary process from lower to higher. Such a theory is most attractive and falls in with the fashion of the day. We need to remember, however, that while the doctrine of evolution does have wide application, it also has its limitations, especially in the explanation of processes into which there is the play of free human wills. Here the evolutionist is likely to fall into the fallacy of the universal and mistake his own mental processes for the actual phenomena of reality. In the case in hand the naturalistic explanation of the origin of religion has all the marks of a true solution until we begin to review a wide range of facts that point in an entirely different direction. The fact that the various races of the world, as we know them to-day, all came from some one central birthplace, and that their history is characterized by repeated and quite extended migrations, has an intimate bearing on the problem. Persistent traditions likewise, universally handed down among the different nations of the world, tell in some form or other of the fall of man from a previous high estate. Moreover, in the actual development of religions monotheism does not tend to develop from a previous condition of animism or polytheism. Indeed, the situation is quite the reverse,

as is clearly illustrated especially in the cases of Korea, China, and India. The science of philology, finally, is decidedly against the easy naturalistic explanation of religious origins. These and numerous other considerations, therefore, lend great weight to the explanation as set forth in Old Testament literature.

The simplest form of religion of which we have historic knowledge is known by the general term Animism, which implies the custom of ascribing life to the objects of nature. With its apparently simple worship, however, there is considerable complexity in its development of varieties of spirits and multitudinous methods of propitiation. Those who hold to the naturalistic view of origins, of course, would point to animism as the primitive form of all religions, while those advocating the idea that man began his earthly career in a sinless state and in intelligent communion with his Maker would contend that animism was a degenerate form of religion. Animism in practice takes on many forms. Out of the view that all objects have souls there came a desire to avert the ill will of hostile spirits, whence originated the practice of Magic, a scheme of deceiving, flattering, or vanquishing evil spirits by uttering magic formulas, carrying objects, imitating certain acts, etc. This use of magic led naturally to the demand for the professional magician. He or she was known as a shaman, and that form of animism in which sorcery and exorcism are especially emphasized is

known as Shamanism, one of the best examples of which is to be found among the Koreans and the tribes of northern China. Ancestor Worship too is a characteristic of animistic peoples, for the departed relative joins the host of spirits and bears a very important relation to those still living. The doctrine of the Transmigration of Souls likewise is another outcome of animistic logic. Souls of men may occupy the bodies of lower animals, or even vegetables, and vice versa. Gods may become incarnate, and evil spirits may take possession of good men. This doctrine finds a full development especially in India. Totemism is another phase of animism found in a highly developed form among the North American Indians and the primitive races of Australia. According to this belief, a clan claims descent from some particular animal or plant. It is a kind of community tradition, but does not apply to individuals. Totem poles with their crude carvings erected in the villages of these savage tribes record their strange genealogies, and indicate the origin of the inhabitants. Taboo is one of the most potent forces in the animistic form of religion representing a low grade of ethics, altogether on the negative side. Taboo with its system of prohibitions exercises a terrible control over the lives of men, for one may expect to suffer the most severe supernatural penalties if he but touch a thing or person declared to be taboo. Moreover, the list of these prohibitions grows to such pro

portions with the development of animism that the daily life of the people is made a grievous burden and is filled with superstitious dread. Another interesting animistic study is the growth of Idolatry out of the earlier Fetishism. Fetishism represents one of the methods of magic whereby supernatural powers are assigned to objects which are afterward used as fetishes. Idolatry is simply a more highly developed and systematic fetishism.

THE WORSHIP OF SPIRITS

Korea affords a splendid field for the study of animism, especially in its shamanistic form, for the country has been so isolated from the rest of the world until modern times that we now find the beliefs and customs of hundreds of years ago almost in their original form. Although the outward signs of religion are somewhat meager in the "Land of the Morning Calm," still she has her full share of the various Oriental systems. It is said that away back in the dim and distant past, about the year B. C. 1122, a great leader by the name of Kija came over to what is now Chosen, or Korea, with a half defeated army from China. He soon overcame the wild tribes then inhabiting the peninsula and became the founder of a kingdom. Whether or not this be unreliable tradition or true history, certainly the Koreans must have come originally from China. So we are not surprised to find some of the same faiths prevailing in this land as flourish in that great republic. Confu