[For old discussions on the subject see Cicero, De natura deorum, i, 23; Cumberland, Disquisitio de legibus naturæ, 1672, introd. (rejecting negative view as resting on inadequate testimony); Locke, Essay on the Human Understanding, Bk. I, ch. iii, § 9; ch. iv, § 8 (accepting negative view); protests against it by Vico (Scienza Nuova, 1725, as cited above, p. 26); by Shaftesbury (Letters to a Student, 1716, rep. in Letters, 1746, pp. 32-33); by Rev. John Milne, An Account of Mr. Lock's Religion (anon.), 1700, pp. 5-8; and by Sir W. Anstruther, Essays Moral and Divine, Edinburgh, 1701, p. 24; further protests by Lafitau (Moeurs des sauvages ameriquains comparées aux moeurs des premiers temps, 1724, i, 5), following Boyle, to the effect that the very travellers and missionaries who denied all religion to savages avow facts which confute them; and general view by Fabricius, Delectus argumentorum et Syllabus scriptorum, Hamburghi, 1725, ch. viii. Cp. also Swift, Discourse Concerning the Mechanical Operation of the Spirit, § 2. Büchner (Force and Matter, ch. on "The Idea of God"); Lord Avebury = Sir John Lubbock (Prehistoric Times, 5th ed., pp. 574-80; Origin of Civilization, 5th ed., pp. 213-17); and Mr. Spencer (Principles of Sociology, iii, § 583) have collected modern travellers' testimonies as to the absence of religious ideas in certain tribes. Cp. also J. A. St. John's (Bohn) ed. of Locke, notes on passages above cited, and on Bk. IV, ch. x, § 6. As Lord Avebury points out, the word "religion" is by some loosely or narrowly used to signify only a higher theology as distinct from lower supernaturalist beliefs. He himself, however, excludes from the field of "religion" a belief in evil spirits and in magic--here coinciding with the later anthropologists who represented magic and religion as fundamentally "opposed"--a view rejected even by some religionists. Cp. Avebury, Marriage, Totemism, and Religion, (1911), p. 116 sq.; Rev. E. Crawley, The Mystic Rose, 1902, p. 3; Prof. T. Witten Davies, Magic, Divination, and Demonology, 1898, pp. 18-24. The proved erroneousness of many of the negative testimonies has been insisted on by Benjamin Constant (De la Religion, 1824, i, 3-4); Theodore Parker (Discourse of Matters Pertaining to Religion, 1842 and 1855, ed. 1877, p. 16); G. Roskoff (Das Religionswesen der rohesten Naturvölker, 1880, Abschn. I and II); Dr. Tylor (Primitive Culture, 3rd ed., i, pp. 417-25); and Dr. Max Müller (Introd. to the Science of Religion, ed. 1882, p. 42 sq.; Hibbert Lectures, p. 91 sq.; Natural Religion, 1889, pp. 81-89; Anthropological Religion, 1892, pp. 428-35.)