Page:Myth, Ritual, and Religion (Volume 2).djvu/357

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APPENDIX.
343

missionaries, and of untaught adventurers who have lived for many years with savages, surely it will be admitted that the difficulty of ascertaining savage opinion has been, to a great extent, overcome. If all the evidence be wrong, the coincidences of the witnesses with each other and of the savage myths they report with the myths of Greeks and Aryans of India, will be no less than a miracle.

We have now examined the objections urged against a system founded on the comparative study of savage myths. It cannot be said of us (as it has been said of De Brosses, the real founder of our system) that "whatever we find in the voyages of sailors and traders is welcome to us;" that "we have a theory to defend, and whatever seems to support it is sure to be true." Our evidence is based, to a very great extent, on the communications of missionaries who are acknowledged to be scholarly and sober men. It is confirmed by other evidence, Catholic, Dissenting, Pagan, scientific, and by the reports of illiterate men, unbiassed by science, and little biassed by religion.

But we have not yet exhausted our evidence, nor had recourse to our ultimate criterion. That evidence, that criterion, is derived from the study of comparative institutions, of comparative ritual, of comparative law, and of comparative customs. In the widely diffused rites and institutions which express themselves in actual practice we have sure evidence for the ideas on which the customs are founded. For example, if a man pays away his wampum, or his yams, or his arrow-heads to a magician for professional services, it follows that he does believe in magic. If he puts to death a tribesman for the sin of marrying a woman to whom he was only akin by virtue of common descent from the same beast or plant, it seems to follow that he does believe in descent from and kinship with plants and beasts. If he buries food and valuable weapons with his dead, it follows that he does, or that his fathers did, believe in the continued life of the dead. At the very least, in all three cases the