of the pen, merely.

This being the case, I need not reply to arguments of Dr. Munro (pp. 248-
250) against an hypothesis which no instructed person could entertain,
beginning with the assumption that from an unknown centre, some people
who held Arunta ideas migrated to Central Australia, and others to the
Clyde. Nobody supposes that the use of identical or similar patterns,
and of stones of superstitious purpose, implies community of race. These
things may anywhere be independently evolved, and in different regions
may have quite different meanings, if any; while the use of "charm
stones" or witch stones, is common among savages, and survives, in
England and Scotland, to this day. The reader will understand that I am
merely applying Mr. E. B. Tylor's method of the study of "survivals in
culture," which all anthropologists have used since the publication of
Mr. Tylor's _Primitive Culture_, thirty-five years ago.

XV--QUESTION OF METHOD CONTINUED

What is admitted to be true of survivals in the Family among the Picts
may also be true as to other survivals in art, superstition, and so
forth. I would, therefore, compare the disputed Clyde objects with
others analogous to them, of known or unknown purpose, wheresoever they
may be found. I am encouraged in this course by observing that it is
pursued, for example, by the eminent French archaeologist, Monsieur
Cartailhac, in his book _Les Ages Prehistoriques de France et d'Espagne_.
He does not hesitate, as we shall see, to compare peculiar objects found
in France or Spain, with analogous objects of doubtful purpose, found in
America or the Antilles. M. Cartailhac writes that, to find anything
resembling certain Portuguese "thin plaques of slate in the form of a
crook, or crozier," he "sought through all ethnographic material, ancient
and modern." He did find the parallels to his Portuguese objects, one
from Gaudeloup, the other either French, or from the Antilles. {69}

Sir John Evans, again, compares British with Australian objects; in fact
the practice is recognised. I therefore intend to make use of this
comparative method. On the other hand, Dr. Munro denies that any of my
analogies drawn from remote regions are analogous, and it will be
necessary to try to prove that they are,--that my Australian, American,
Portuguese, and other objects are of the same kind, apparently, as some
of the disputed relics of the Clyde.

If I succeed, one point will be mad