CHAP. VI.] MAN. 139 



rewards good and punishes evil. In fact, this author s reckless denial 

 of religion and law to the lower races of this region justifies D Orbigny s 

 sharp criticism * that l this is indeed what he says of all the nations he 

 describes, while actually proving the contrary of his thesis by the very 

 facts he alleges in its support. 3 &quot; Ibid. vol. i. p. 379. 



Once more, by way of showing how the real meaning of 

 words may escape the reporters of such expressions, Mistakes. 

 Mr. Tylor judiciously observes: 



&quot; Prudent ethnographers must often doubt accounts of 

 such, for this reason, that the savage who declares that the 

 dead live no more, may merely mean to say that they are 

 dead. When the East African is asked what becomes of his 

 buried ancestors, the old people, he can reply that * they 

 are ended/ yet at the same time he fully admits that their 

 ghosts survive.&quot; Ibid. vol. ii. p. 18. 



Mr. Tylor s own belief (expressed, of course, in terms 

 conformable to his own view of evolution) as to the religion 

 of the lower races, is thus declared : f 



&quot; Genuine savage faiths do, in fact, bring to our view what 

 seem to be rudimentary forms of ideas which un- Savage 

 derlie dualistic theological schemes amonir higrher faith8 



O o O 



nations. It is certain that even amongst rude savage hordes 

 native thought has already turned toward the deep problem 

 of good and evil.&quot; He thus admits an essentially and dis 

 tinctly ethical element into the theology of even &quot; genuine &quot; 

 savages. But our author has yet more decided views as to 

 the universality of religious conceptions. Concerning the 

 existence of savages without religion, he saysj (speaking 

 from his point of view as a supporter of the monistic hypo 

 thesis) : &quot; Though the theoretical niche is ready and conve 

 nient, the actual statue to fill it is not forthcoming. The 

 case is, in some degree, similar to that of the tribes asserted 

 to exist without language or without the use of fire : nothing 

 in the nature of things [?] seems to forbid the possibility of 



* L Homme Americain, vol. ii. p. 318. 

 t Primitive Culture, vol. ii. p. 288. 

 J Ibid. vol. i. p. 378. 



