The above observations have been confined to the Indo-European race. It may be objected to the theory that savagery means immaturity in the senses above described, as dependent largely on “impressibility,” while savages in general display the least “impressibility,” as that word is generally understood. This cannot be asserted of the Africans, who, so far as we know them, possess this peculiarity in a high degree. Moreover, it must be remembered that the state of indifference which precedes that of impressibility in the individual may characterize many savages; while their varied peculiarities may be largely accounted for by recollecting that many combinations of different species of emotions and kinds of intelligence go to make up the complete result in each case. (_d._) _Conclusions._ Three types of religion may be selected from the developmental conditions of man: first, an absence of sensibility (early infancy); second, an emotional stage more productive of faith than of works; thirdly, an intellectual type, more favorable to works than to faith. Though in regard to responsibility these states may be equal, there is absolutely no gain to laboring humanity from the first type, and a serious loss in actual results from the second, taken alone, as compared with the third. These, then, are the _physical vehicles of religion_—the “_earthen vessels_” of Paul—which give character and tone to the deeper spiritual life, as the color of the transparent vessel is communicated to the light which radiates from within. But if evolution has taken place, there is evidently a provision for the progress from the lower to the higher states, either in the education of circumstances (“conflict,”) or in the power of an interior spiritual influence “harmony,”) or both. _β. Evidence Derived from History._ We trace the development of Morality in—First, the family or social order; second, the civil order, or government.