time to time Suku-Vakange, enraged at the wickedness of the evil spirits, terrifies them with thunder, and punishes the more obstinate with his thunderbolts. Then he returns to rest, and lets the kilulu rule again.[1] Who, we may ask, is this divinity, calm and indifferent save when his wrath bursts forth in storm, but the Heaven himself? The relation of the Supreme Deity to the lesser gods of polytheism is graphically put in the following passage, where an American missionary among the Yorubas describes the relation of Olorung, the Lord of Heaven, to his lesser deities (orisa), among whom the chief are the androgynous Obatala, representing the reproductive power of nature, and Shango the Thunder-god. 'The doctrine of idolatry prevalent in Yoruba appears to be derived by analogy from the form and customs of the civil government. There is but one king in the nation, and one God over the universe. Petitioners to the king approach him through the intervention of his servants, courtiers, and nobles: and the petitioner conciliates the courtier whom he employs by good words and presents. In like manner no man can directly approach God; but the Almighty himself, they say, has appointed various kinds of orisas, who are mediators and intercessors between himself and mankind. No sacrifices are made to God, because he needs nothing; but the orisas, being much like men, are pleased with offerings of sheep, pigeons, and other things. They conciliate the orisa or mediator that he may bless them, not in his own power, but in the power of God.'[2]
Rooted as they are in the depths of nature-worship, the doctrines of the supreme Sun and Heaven both come to the surface again in the native religions of Asia. The divine Sun holds his primacy distinctly enough among the rude indigenous tribes of India. Although one sect of the Khonds of Orissa especially direct their worship to Tari
