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Rh it is certain that savagery was a stage through which he and his institutions have passed, or from which he has copiously borrowed. He may have degenerated from perfection, or from a humble kind of harmless simplicity into savagery. He may have risen into savagery from a purely animal condition. But however this may have been, modern savages are at present in the savage condition, and the ancestors of the civilised races passed through or borrowed from a similar savage condition. As Mr. Tylor says, "It is not necessary to inquire how the savage state first came to be upon the earth. It is enough that, by some means or other, it has actually come into existence." It is a stage through which all societies have passed, or (if that be contested) a condition of things from which all societies have borrowed. This view of the case has been well put by M. Darmesteter. He is speaking of the history of religion. "If savages do not represent religion in its germ, if they do not exemplify that vague and indefinite thing conventionally styled 'primitive religion,' at least they represent a stage through which all religions have passed. The proof is that a very little research into civilised religions discovers a most striking similarity between the most essential elements of the civilised and the non-historic creeds." Proofs of this have been given when we examined the myths of Greece.

We have next to criticise the attempts which have been made to discredit the evidence on which we rely for our knowledge of the intellectual constitution of the savage, and of his religious ideas and his myths and legends. If that evidence be valueless, our whole theory is founded on the sand.

The difficulties in the way of obtaining trustworthy information about the ideas, myths, and mental processes of savages are not only proclaimed by opponents of the anthropological method, but are frankly acknowledged by anthropologists themselves. The task is laborious and delicate,