that the ethnographer in his library may sometimes presume to decide not only whether a particular explorer is a shrewd and honest observer, but also whether what he reports is conformable to the general rules of civilisation. Non quis, sed quid."
It must be added, as a rider to Mr. Tylor's remarks, that anthropology is rapidly making the accumulation of fresh and trustworthy evidence more difficult than ever. Travellers and missionaries have begun to read anthropological books, and their evidence is therefore much more likely to be biassed now by anthropological theories than it was of old. When Mr. M'Lennan wrote on "totems" in 1869,[1] he was able to say, "It is some compensation for the completeness of the accounts that we can thoroughly trust them, as the totem has not till now got itself mixed up with speculations, and accordingly the observers have been unbiassed. But as anthropology is now more widely studied, the naif evidence of ignorance and of surprise grows more and more difficult to obtain."
We may now assert that, though the evidence of each separate witness may be influenced by fluctuations of opinion, yet the consensus of their testimony, when they are unanimous, remains unshaken. The same argument applies to the private inclination, and prejudice, and method of inquiry of each individual observer.
Travellers in general, and missionaries in particular, are biassed in several distinct ways. The missionary is sometimes anxious to prove that religion can only come by revelation, and that certain tribes, having received no revelation, have no religion or religious myths at all. Sometimes the missionary, on the other hand, is anxious to demonstrate that the myths of his heathen flock are a corrupted version of the Biblical narrative. In the former case he neglects the study of savage myths; in the latter he unconsciously accommodates what he hears to what he calls "the truth." The traveller who is not a missionary may either have the same prejudices,
- ↑ Fortnightly Review, October 1869.
