For instance, the administrator, who rules over savages, is almost invariably quite well-meaning, but not seldom utterly ignorant of native customs and beliefs.  So, in many cases, is the missionary, another type of person in authority, whose intentions are of the best, but whose methods too often leave much to be desired.  No amount of zeal will suffice, apart from scientific insight into the conditions of the practical problem.  And the education is to be got by paying for it.  But governments and churches, with some honourable exceptions, are still wofully disinclined to provide their probationers with the necessary special training; though it is ignorance that always proves most costly in the long run.  Policy, however, including bad policy, does not come within the official cognizance of the anthropologist.  Yet it is legitimate for him to hope that, just as for many years already physiological science has indirectly subserved the art of medicine, so anthropological science may indirectly, though none the less effectively, subserve an art of political and religious healing in the days to come.

* * * * *

The third and last part of this chapter will show how, under modern conditions of science and education, anthropology is to realize its programme.  Hitherto, the trouble with anthropologists has been to see the wood for the trees.  Even whilst attending mainly to the peoples of rude culture, they have heaped together facts enough to bewilder both themselves and their readers.  The time has come to do some sorting; or rather the sorting is doing itself.  All manner of groups of special students, interested in some particular side of human history, come now-a-days to the anthropologist, asking leave to borrow from his stock of facts the kind that they happen to want.  Thus he, as general storekeeper, is beginning to acquire, almost unconsciously, a sense of order corresponding to the demands that are made upon him.  The goods that he will need to hand out in separate batches are being gradually arranged by him on separate shelves.  Our best way, then, of proceeding with the present inquiry, is to take note of these shelves.  In other words, we must consider one by one the special studies that claim to have a finger in the anthropological pie.

Or, to avoid the disheartening task of reviewing an array of bloodless “-ologies,” let us put the question to ourselves thus:  Be it supposed that a young man or woman who wants to take a course, of at least a year’s length, in the elements of anthropology, joins some university which is thoroughly in touch with the scientific activities of the day.  A university, as its very name implies, ought to be an all-embracing assemblage of higher studies, so adjusted to each other that, in combination, they provide beginners with a good general education; whilst, severally, they offer to more advanced students the opportunity of doing this or that kind of specific