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 on savage customs and belief, whether found among actual savages or left as survivals in civilisation. These documents all coincide on certain points, and establish, we venture to say, with evidence that would satisfy any jury, the ancient existence of certain extraordinary savage customs, myths, ideas, and rites of worship. These ideas and rites are still held and practised by savages, and seem natural to their state of mind. Thus the coincident testimony of a cloud of witnesses, through three thousand years, establishes the existence of certain savage beliefs and rites, in every quarter of the globe. Doubtless in each instance the evidence must be carefully scrutinised. In matters of religion, missionaries may be witnesses biassed in various ways, they may want to make out that the savage has no religion at all, or that he is a primitive methodist. The scientific explorer may have a sceptical bias: the shipwrecked mariner who passes years with a savage tribe, may be sceptical or orthodox, or may have his report tinged by the questions put to him on his return to civilisation. Again, savages take pleasure in hoaxing their catechists, and once more, the questions put by the European may suggest answers appropriate but wholly false. Therefore in examining the reports as to savage character, we must deal cautiously with the evidence. If our witness be as candid, logical, and fair as Dr. Bleek, Mr. Codrington, Mr. Orpen, Mr. Gill, Egede, Dr. Rink, Dobrizhoffer, or a score of other learned missionaries and explorers, we may yield him some confidence. If he be tinged and biassed more or less by scientific theories, philological or anthropological, let us allow somewhat for the bias; probably we must allow still