Again, traces of human sacrifice appear in the ritual of Israel, and it is only relatively late that the great prophets, justly declaring Jehovah to be indifferent to the blood of bulls and rams, try to bring back his service to that of the unpropitiated, unbought Dendid, or Ahone, or Pundjel.  Here is degeneration, even in Israel.  How the conception of Jehovah arose in Israel, whether it was a revival of a half-obliterated idea, such as we find among low savages; or whether it was borrowed from some foreign creed; or was the result of meditation on the philosophical Supreme Being of high Egyptian theology, is another question.  The Biblical statement leans to the first alternative.  Jehovah, not by that name, had been the God of Israel’s fathers.  The question will be discussed later; but, unless new facts are discovered, we must accept the version of the Pentateuch, or take refuge in conjecture.

Not only is there degeneration from the Australian conception of Mungan-gnaur, at its best, to the conception of the Semitic gods in general, but, ‘humanly speaking,’ if religion began in a pure form among low savages, degeneration was inevitable.  Advancing social conditions compelled men into degeneration.  Mungan-ngaur is, so far, in line with our own ideas of divinity because he is not localised.  He dwelleth not in temples made with hands; it is not likely that he should, when his worshippers have neither house, tent, nor tabernacle.  As Mr. Robertson Smith says, ’where the God had a house or a temple, we recognise the work of men who were no longer pure nomads, but had begun to form fixed homes.’  By the nature of Australian society, a deity could not be tied to a temple, and temple-ritual, and consequent myths to explain that ritual, could not arise.  Nor could Darumulun be attached to a district, just as ’the nomad Arabs could not assimilate the conception of a god as a land-owner, and apply it to their own tribal deities, for the simple reason that in the desert private property in land was unknown.’[8]

Darumulun is thus not capable of degenerating into ’a local god, as Baal, or lord of the land,’ because this ’involves a series of ideas unknown to the primitive life of the savage huntsman,’ like the widely spread Murring tribes.[9]

Nor could Darumulun be tied down to a place in Semitic fashion, first by manifesting himself there, therefore by receiving an altar of sacrifice there, and in the end a sanctuary, for Darumulun receives no sacrifice at all.

Again, the scene of the Bora could not become a permanent home of Darumulun, because, when the rites are over, the effigy of the god is scrupulously destroyed.  Thus Darumulun, in his own abode ‘beyond the sky,’ can ‘go everywhere and do everything’ (is omnipresent and omnipotent), dwells in no earthly places, has no temple, nor tabernacle, nor sacred mount, nor, like Jehovah, any limit of land.[10]

The early Hebrew conception of Jehovah, then, is infinitely more conditioned, practically, by space, than the Supreme Being, ‘The Master,’ in the conception of some Australian blacks.