polytheistic régime. The myth which would apply to a bird- or animal- or tree-god might not be applicable to a man-like deity.

(2) The growth and development of the idea of the sacred and of ethical ideas. The barbarities and abominations of early totemic and other animistic myth, apart altogether from shocking the religious sensibilities of people in later ages shocked their moral feelings as well, and this resulted in more or less drastic changes, which, however, do not altogether disguise the original story.

(3) Adventitious circumstances, such as racial feeling and idiosyncrasy, the deliberate or accidental fusion of two or more myths by a priesthood or by force of popular belief or acquiescence.

(4) The circumstances in which myth survives the religion or living faith with which it was originally connected. Thus on the official demise of a religion it may continue to be celebrated secretly, and this secret celebration may degenerate into magic and its myths change into folk-tale.

It follows from these premises that practically all myth is of extreme antiquity,[29] and once a myth becomes established it may, for many reasons, undergo considerable alteration by successive generations. Its character of an early human 'explanation' of the universe is lost in the passage of generations, and it comes to require explanation. Thus it is understood, more or less correctly, in later times to refer to a genuine historical occurrence, or as an allegory upon natural phenomena, as it is unlikely that the upholders of a religion with fixed tenets would deliberately manufacture myths, however they might purify or combine those with which their theological system was connected. The difficulty in popular acceptance of a newly forged religious story, the manifest impiety of the proceeding and its necessary character, are all too apparent. Apparent, too, is the sufficiency of the mere alteration or 'editing' of myths to account for such minor theological differences as arose, even under a polytheistic régime of the least advanced type. With very few exceptions, the polytheistic systems of antiquity contained so many added and alien deities that slight alteration would suffice for the full adoption of the new-comer into the pantheon. This process must not be mistaken for religious laxity, as the alien god was almost invariably identified with one or other of the national deities, and the myth would merely be altered so far as necessary.

THE 'EDITING' OF MYTH

Instances occur in which myths of exceedingly ancient origin have received a wholesale 'editing' at the hands of later scribes. One of the most striking instances of such a process is that of the Babylonian creation myth, which recounts the famous combat between the god Bel-Merodach and Tiawath, the terrible dragon of the abyss. In the myth in question the ancient Accadian concept of the fathomless deep and the Babylonian idea of the abyss, respectively entitled Apsu and Tiawath, are represented as husband and wife, an example of mythic amalgamation common enough. But from an attribute of Tiawath is formed a third god, named Mummu, who is described as the son of the two original deities. In such an innovation we can assuredly trace the hand of the later mythographer, who, with less skill and greater levity than is usual, has ventured to evolve an entire trinity from one concept—that of the primeval abyss. Thus from the Babylonian and Accadian concept of 'the deep,' essentially one, has arisen an entire trinity of evil. A further addition is made to this infernal band in the shape of Kingu, whom Tiawath calls her 'only husband'; but as he enters the mythic field Apsu and Mummu leave it, and are heard of no more in the course of the tale. It may be that at this point the story was taken up by a new scribe, who did not approve of the action of his predecessor in describing the hostile trinity, originally one conception, as three separate deities—but that is merely conjecture. The Babylonian cosmogony as we possess it is presented in purely epical form, and it is practically certain that in this shape it differed greatly from the originally accepted myth upon the same subject. Indeed, the inclusion in it of later gods proves it to be a good example of myth which has undergone transformation more than once.

THE CLASSIFICATION OF MYTH

It has been said that the chief divisions of myth correspond to the chief problems which the universe presents to the curiosity of untutored man. Thus we find that most myths will fall under such heads as the origin of the world, the origin of man, the origin of the arts of life, star myths, sun and moon myths, myths of death, myths of fire-stealing, hero myths (including tales of the adventures of demigods), myths regarding taboo, beast myths, myths of journeys through the Underworld or Otherworld, myths to account for customs or rites, and other less important varieties.

THE DISTRIBUTION OF MYTH

This is a good place to discuss the vexed question whether all myths have sprung from one common centre, or whether each one is the spontaneous creation of man's brain in separate parts of the world.

Both theories possess a measure of truth, for certain tales have undoubtedly been widely disseminated, some of them being altered by foreign influence, while certain others are obviously of spontaneous growth. Examples of widely disseminated stories are readily encountered. The solar hero, who as son of the sun comes to earth to instruct men in the arts of life, and after a strenuous mundane career returns to his father's bright kingdom, is common to Greeks, Celts, Teutons, and Red Indians. Flood myths, again, are as widely spread as any variety of tale.

Those who uphold the theory of the origin of myth in one centre and its wide dissemination have not so far explained fully how myths became so widespread. Of course the purchase or capture of slaves, intermarriage with alien women, intercourse with alien peoples, trade and commerce, may account for many similarities,[30] but the question yet awaits reply, "Can myths 'drift' across many thousands of miles of sea-water?" The complete isolation of Australia throughout the ages, and the similar situation of America, two continents which possess, as a late distinguished student of myth was wont to say, "the whole bag of tricks" of mythology as found elsewhere, show that the answer is not a simple one. In any case, if there be any genealogical connexion between the myths of the Old World and the New, the myths of Asia and Australia, it must be of extreme antiquity, dating from before the remote geological period when all communication was cut off between America, Australia, and the rest of the globe. That may not have been so very long ago, comparatively speaking, for America, but for Australia it must have been "at a time so remote as to permit of no traditions. No record, no folk-tales, as in the case of the Maoris of New Zealand, are preserved by the Australians ... nothing, as A. W. Howitt points out, that can be twisted into referring even indirectly to their first arrival."[31]

Dr Klaatsch of Heidelberg says that the Australians are "a generalized, not a specialized,