model and governed by the same laws. In the customs, languages, and myths of ages and nations far removed from each other in social, moral, and mental characteristics, innumerable and striking analogies exist. Not only have all nations weapons, but many who are separated from each other by a hemisphere use the same weapon; not only is belief universal, but many relate the same myth; and to suppose the bow and arrow to have had a common origin, or that all flood-myths, and myths of a future life are but offshoots from Noachic and Biblical narratives is scarcely reasonable.
It is easier to tell what civilization is not, and what it does not spring from, than what it is and what its origin. To attribute its rise to any of the principles, ethical, political, or material, that come under the cognizance of man, is fallacy, for it is as much an entity as any other primeval principle; nor may we, with Archbishop Whately, entertain the doctrine that civilization never could have arisen had not the Creator appeared upon earth as the first instructor; for, unfortunately for this hypothesis, the aboriginals supposedly so taught, were scarcely civilized at all, and compare unfavorably with the other all-perfect works of creation; so that this sort of reasoning, like innumerable other attempts of man to limit the powers of Omnipotence, and narrow them down to our weak understandings, is little else than puerility.
Nor, as we have seen, is this act of civilizing the effect of volition; nor, as will hereafter more clearly appear, does it arise from an inherent principle of good any more than from an inherent principle of evil. The ultimate result, though difficult of proof, we take for granted to be good, but the agencies employed for its consummation number among them more of those we call evil than of those we call good. The isolated individual never, by any possibility, can become civilized like the social man; he cannot even speak, and without a flow of words there can be no complete flow
