Now, Mr. Murray himself incidentally notes (p. 121) that poisoned weapons are forbidden in the Laws of Manu; and it might be pointed out that even among the barbaric and ill-advantaged Somali, when visited by Burton fifty years ago, the use of poisoned arrows was already restricted to "the servile class" (_First Footsteps in East Africa_, ed. 1910, p. 45; cp. p. 74). The use of poisoned arrows, in short, is common in savagery, and is transcended by all races alike when they rise some way above that level. The "Hellenes," to start with, were savages like the rest, and rose like others in virtue of propitious conditions. So with human sacrifice. According to Herodotus, the Egyptians had abandoned it before the Greeks. Shall we describe the Egyptian progress as a matter of "Egypticism" or "the Egyptian spirit"? Defences of the Greeks, such as that made so ably by Mr. Murray against the aspersions cast upon "Paganism" by uncritical Christians, are to be sympathetically received in the light of their purport; but the true historical method is surely not to exhibit the historic Greeks as "antitheses" to "the pagan man" of modern anthropology, but to show Christians how they and their creed have evolved from savagery even as did the Greeks. (Cp. the author's _Christianity and Mythology_, 2nd ed. p. 77 _sq._, as to the pro-Hellenic handling of Greek phenomena by other scholars.) Should the general line of causation here set forth be challenged, it will suffice, by way of test, to turn to the special case of Sparta. If it were "Greek character" that brought forth Greek art, letters, and science, they ought to have flourished in Greek Sparta as elsewhere. It is, however, the notorious historic fact that during all the centuries of her existence, after the pre-Lycurgean period, Sparta contributed to the general deed of man virtually nothing, either in art or letters, in science or philosophy.