This much being said as to incurable vice of method, and there are fervent disciples of Rousseau now living who will regard one’s craving for method in talking about men as a foible of pedantry, we may briefly remark on one or two detached objections to Rousseau’s story.  To begin with, there is no certainty as to there having ever been a state of nature of a normal and organic kind, any more than there is any one normal and typical state of society now.  There are infinitely diverse states of society, and there were probably as many diverse states of nature.  Rousseau was sufficiently acquainted with the most recent metaphysics of his time to know that you cannot think of a tree in general, nor of a triangle in general, but only of some particular tree or triangle.[189] In a similar way he might have known that there never was any such thing as a state of nature in the general and abstract, fixed, typical, and single.  He speaks of the savage state also, which comes next, as one, identical, normal.  It is, of course, nothing of the kind.  The varieties of belief and habit and custom among the different tribes of savages, in reference to every object that can engage their attention, from death and the gods and immortality down to the uses of marriage and the art of counting and the ways of procuring subsistence, are infinitely numerous; and the more we know about this vast diversity, the less easy is it to think of the savage state in general.  When Rousseau extols the savage state as the veritable youth of the world, we wonder whether we are to think of the negroes of the Gold Coast, or the Dyaks of Borneo, Papuans or Maoris, Cheyennes or Tierra-del-Fuegians or the fabled Troglodytes; whether in the veritable youth of the world they counted up to five or only to two; whether they used a fire-drill, and if so what kind of drill; whether they had the notion of personal identity in so weak a shape as to practise the couvade; and a hundred other points, which we should now require any writer to settle, who should speak of the savage state as sovereign, one, and indivisible, in the way in which Rousseau speaks of it, and holds it up to our vain admiration.

Again, if the savage state supervened upon the state of nature in consequence of certain climatic accidents of a permanent kind, such as living on the banks of a river or in a dense forest, how was it that the force of these accidents did not begin to operate at once?  How could the isolated state of nature endure for a year in face of them?  Or what was the precipitating incident which suddenly set them to work, and drew the primitive men from an isolation so profound that they barely recognised one another, into that semi-social state in which the family was founded?