Survivals there undoubtedly are in theological language as in all other forms of language, and one of the hardest tasks of the student of ancient religion is to determine where they really exist. Is the symbolism embodied in a word or an expression of primary or secondary origin? Was it from the very beginning a symbol and metaphor intended to be but the sensuous channel through which some perception of divine truth could be conveyed to us, or does it reflect the manners and thought of an earlier age of society, which has acquired a symbolical significance with the lapse of centuries? When the primitive Aryan gave the Being whom he worshipped the name of Dyaus, from a root which signified “to be bright,” did he actually see in the bright firmament the divinity he adored, or was the title a metaphorical one expressive only of the fact that the power outside himself was bright and shining like the sun? The Babylonians pictured their gods in the image of man: did Babylonian religion accordingly begin with the worship of deified ancestors, or were the human figures mere symbols and images denoting that the highest conception man could form of his creator was that of a being like himself? The answer to these questions, which it has been of late years the fashion to seek in modern savagery, is inconclusive. It has first to be proved that modern savagery is not due to degeneration rather than to arrested development, and that the forefathers of the civilised nations of the ancient world were ever on the same level as the savage of to-day. In fact the savage of to-day is not, and cannot be, a representative of primitive man. If the ordinary doctrine of development is right, primitive man would have known nothing of those essentials of human life and progress of which no savage community has hitherto been found to be destitute. He would have known nothing of the art of producing fire, nothing of language, without which human society would be impossible. On the other hand, if the civilised races of mankind possessed from the outset the germs of culture and the power to develop it, they can in no way be compared with the savages of the modern world, who have lived, generation after generation, stationary and unprogressive, like the beasts that perish, even though at times they may have been in contact with a higher civilisation. To explain the religious beliefs and usages of the Greeks and Romans from the religious ideas and customs of Australians or Hottentots, is in most cases but labour in vain, and to seek the origin of Semitic religion in the habits and superstitions of low-caste Bedâwin, is like looking to the gipsies for an explanation of European Christianity. Such a procedure is the abuse, not the use, of the anthropological method. Folk-lore gives us a key to the mind of the child, and of the childlike portion of society; it sheds no light on the beginnings either of religion or of civilisation, and to