There is no sign, however, that Voltaire was ever seriously conscious of the importance of a right consideration of the mental conditions of primitive peoples. This study had been commenced in his own time by De Brosses, the inventor of the term fetishism, and pronounced by competent modern authorities to have been a powerful and original thinker upon the facts of the infancy of civilisation.[206] Yet Voltaire treated the speculations of this industrious inquirer with the same ignorant contempt and scorn that the theological enemies of geology were once accustomed to bestow on men who chipped bits of rock and cherished fossils.[207] Oddly enough, Voltaire’s carelessness and want of thought on these matters left him with that very theory of the nature of the development of cultivation, on which the theological school insists to this day as against the scientific ethnologists. The question is whether the earliest men were savages, or partially civilised; in other words, whether civilisation has consisted in a certain uniform progression from a state a little above the brutes, or whether the savage is not a being who has degenerated from a partial degree of civilisation. The progression theory was no doubt in a general way a characteristic doctrine of the men of the eighteenth century, for which De Maistre, an ardent and most ingenious advocate of the degeneration theory, reviled them with his usual heartiness. Yet his eagerness to depress revelation by exalting natural theology led Voltaire to the essentially theological position that the earliest men had a clear and lofty idea of a Supreme Being, and a ready appreciation of justice and charity in their relations with one another, until the vile ambition of priestly and prophetic impostors succeeded in setting upon their necks the yoke of systems which corrupted the heart and conscience, and sophisticated a pure and simple faith.