191 
the primitive man, we are assured, “ must have eaten dead 
carcases ” or starved ! 
To throw light upon this tissue of mere assertions and 
“ musts,” I ought to explain that Mr. Crawfurd, in his History 
of Cannibalism, puts it forward in greater detail, and imagines 
that all races of mankind must have passed through a can- 
nibal era, which followed one during which they were content 
to pick up what he calls “the dead carcases of animals,” 
which may have died. This theory found few, if any, adhe- 
rents in the British Association last year, where it was dis- 
cussed ; and it is worthy of notice that, notwithstanding all 
we do really know of the Cannibal Islands and Dahomey, Mr. 
Crawfurd comes to the conclusion, that “although in Northern 
and Western Europe the quality of the race of man was of the 
highest order, yet, owing to unpropitious conditions, it was pre- 
cisely in this cold quarter of Europe that cannibalism probably, 
and human sacrifices certainly, lingered the longest \ 3) Such 
doctrine, I think, might well make any man shudder who is 
not rather inclined to exercise a peculiarly human function, 
and to laugh, in thinking of the contrast between a theoretical 
and the actual world ! Well may we smile, once more, with 
Voltaire’s Vieux Solitaire, at the notions of those speculators 
(a race of men not yet extinct), qui out cree Vunivers avec leur 
plume ! 
But our critic goes boldly on : “ How the declaration of 
Solomon, that f God hath made man upright/ comes to be in 
accord with the paradox, is more than I am able to guess ; for 
it simply means that a vertical attitude was given to man, to 
distinguish him from the beasts of the field that had a hori- 
zontal one. In truth, the declaration of Solomon seems as 
little in accord with the theory as is the wfisdom of Solomon.” 
Now, this was not only printed and published in London in 
1 865, but it occurs in what was specially praised in a literary 
notice in a famous London journal, on 10th November last, 
“ as an excellent paper on savagery and civilization ! ” I 
must observe that the word rendered “ upright,” in the pas- 
sage of Scripture referred to (Eccles. vii. 29), is yashar in 
the original. It occurs about 120 times altogether in the sacred 
volume, in the same or in cognate forms, and in every instance 
it refers solely to moral or spiritual uprightness. It is several 
times applied to describe the character of God Himself; 
thus making Solomon’s declaration throw light upon that of 
Moses, that man was made in God’s spiritual image, or in 
uprightness like to God. I have referred to this argument as 
an instructive illustration of how both science and Scripture 
arc sometimes handled in our day, and not without applause 
