To consider the normal aspects of primitive life, as we see them in savage communities and trace them in early literature, is to realize the enormous hindrance offered to critical thinking in the primary stages of culture by the mere force of habit. "The savage," says our leading anthropologist, "by no means goes through life with the intention of gathering more knowledge and framing better laws than his fathers. On the contrary, his tendency is to consider his ancestors as having handed down to him the perfection of wisdom, which it would be impiety to make the least alteration in. Hence among the lower races there is obstinate resistance to the most desirable reforms, and progress can only force its way with a slowness and difficulty which we of this century can hardly imagine." [54] Among the Bantu of South Africa, before the spread of European rule, "any person in advance of his fellows was specially liable to suspicion [of sorcery], so that progress of any kind towards what we should term higher civilization was made exceedingly difficult by this belief." [55] The real or would-be sorcerer could thus secure the elimination of the honest inventor; fear of sorcery being most potent as against the supposed irregular practitioner. The relative obstinacy of conservatism in periods and places of narrow knowledge is again illustrated in Lane's account of the modern Egyptians in the first half of the nineteenth century: "Some Egyptians who had studied for a few years in France declared to me that they could not instil any of the notions which they had there acquired even into the minds of their most intimate friends." [56] So in modern Japan there were many assassinations of reformers, and some civil war, before Western ideas could gain a footing. [57] The less the knowledge, in short, the harder to add to it. It is hardly possible to estimate with any confidence the relative rates of progress; but, though all are extremely slow, it would seem that reason could sooner play correctively on errors of secular practice [58] than on any species of proposition in religion--taking that word to connote at once mythology, early cosmology, and ritual ethic. Mere disbelief in a particular medicine-man or rain-maker who failed would not lead to any reflective disbelief in all; any more than the beating or renunciation of his fetish by a savage or barbarian means rejection of his fetishism, or than the renunciation of a particular saint by a modern Catholic [59] means abandonment of prayer to saints for intercession.