ORIGIN OF THE WORLD AND OF MAN.
Comparison of Vedic and savage myths—The metaphysical Vedic
account of the beginning of things—Opposite and savage fable of
world made out of fragments of a man—Discussion of this hymn—
Absurdities of Brahmanas—Prajapati, a Vedic Unkulunkulu or Qat—
Evolutionary myths—Marriage of heaven and earth—Myths of Puranas,
their savage parallels—Most savage myths are repeated in Brahmanas.
CHAPTER IX.—GREEK MYTHS OF THE ORIGIN OF THE WORLD AND MAN.
The Greeks practically civilised when we first meet them in Homer—
Their mythology, however, is full of repulsive features—The
hypothesis that many of these are savage survivals—Are there other
examples of such survival in Greek life and institutions?—Greek
opinion was constant that the race had been savage—Illustrations
of savage survival from Greek law of homicide, from magic,
religion, human sacrifice, religious art, traces of totemism, and
from the mysteries—Conclusion: that savage survival may also be
expected in Greek myths.
CHAPTER X.—GREEK COSMOGONIC MYTHS.
Nature of the evidence—Traditions of origin of the world and man—
Homeric, Hesiodic and Orphic myths—Later evidence of historians,
dramatists, commentators—The Homeric story comparatively pure—The
story in Hesiod, and its savage analogues—The explanations of the
myth of Cronus, modern and ancient—The Orphic cosmogony—Phanes
and Prajapati—Greek myths of the origin of man—Their savage
analogues.
CHAPTER XI.—SAVAGE DIVINE MYTHS.
The origin of a belief in GOD beyond the ken of history and of
speculation—Sketch of conjectural theories—Two elements in all
beliefs, whether of backward or civilised races—The Mythical and
the Religious—These may be coeval, or either may be older than the
other—Difficulty of study—The current anthropological theory—
Stated objections to the theory—Gods and spirits—Suggestion that
savage religion is borrowed from Europeans—Reply to Mr. Tylor's
arguments on this head—The morality of savages.

PREFACE TO NEW IMPRESSION.

When this book first appeared (1886), the philological school of interpretation of religion and myth, being then still powerful in England, was criticised and opposed by the author. In Science, as on the Turkish throne of old, "Amurath to Amurath succeeds"; the philological theories of religion and myth have now yielded to anthropological methods. The centre of the anthropological position was the "ghost theory" of Mr. Herbert Spencer, the "Animistic" theory of Mr. E. R. Tylor, according to whom the propitiation of ancestral and other spirits leads to polytheism, and thence to monotheism. In the second edition (1901) of this work the author argued that the belief in a "relatively supreme being," anthropomorphic was as old as, and might be even older, than animistic religion. This theory he exhibited at greater length, and with a larger collection of evidence, in his Making of Religion.

Since 1901, a great deal of fresh testimony as to what Mr. Howitt styles the "All Father" in savage and barbaric religions has accrued. As regards this being in Africa, the reader may consult the volumes of the New Series of the Journal of the Anthropological Institute, which are full of African evidence, not, as yet, discussed, to my knowledge, by any writer on the History of Religion. As late as Man, for July, 1906, No. 66, Mr. Parkinson published interesting Yoruba legends about Oleron, the maker and father of men, and Oro, the Master of the Bull Roarer.

From Australia, we have Mr. Howitt's account of the All Father in his Native Tribes of South-East Australia, with the account of the All Father of the Central Australian tribe, the Kaitish, in North Central Tribes of Australia, by Messrs. Spencer and Gillen (1904), also The Euahlayi Tribe, by Mrs. Langley Parker (1906). These masterly books are indispensable to all students of the subject, while, in Messrs. Spencer and Gillen's work cited, and in their earlier Native Tribes of Central Australia, we are introduced to savages who offer an elaborate animistic theory, and are said to show no traces of the All Father belief.

The books of Messrs. Spencer and Gillen also present much evidence as to a previously unknown form of totemism, in which the totem is not hereditary, and does not regulate marriage. This prevails among the Arunta "nation," and the Kaitish tribe. In the opinion of Mr. Spencer (Report Australian Association for Advancement of Science, 1904) and of Mr. J. G. Frazer (Fortnightly Review, September, 1905), this is the earliest surviving form of totemism, and Mr. Frazer suggests an animistic origin for the institution. I have criticised these views in The Secret of the Totem (1905), and proposed a different solution of the problem. (See also "Primitive and Advanced Totemism" in Journal of the Anthropological Institute, July, 1906.) In the works mentioned will be found references to other sources of information as to these questions, which are still sub judice. Mrs. Bates, who has been studying the hitherto almost unknown tribes of Western Australia, promises a book on their beliefs and institutions, and Mr. N. W. Thomas is engaged on a volume on Australian institutions. In this place the author can only direct attention to these novel sources, and to the promised third edition of Mr. Frazer's The Golden Bough.

A. L.

PREFACE TO NEW EDITION.

The original edition of Myth, Ritual and Religion, published in 1887, has long been out of print. In revising the book I have brought it into line with the ideas expressed in the second part of my Making of Religion (1898) and have excised certain passages which, as the book first appeared, were inconsistent with its main thesis. In some cases the original passages are retained in notes, to show the nature of the development of the author's opinions. A fragment or two of controversy has been deleted, and chapters xi. and xii., on the religion of the lowest races, have been entirely rewritten, on the strength of more recent or earlier information lately acquired. The gist of the book as it stands now and as it originally stood is contained in the following lines from the preface of 1887: "While the attempt is made to show that the wilder features of myth survive from, or were borrowed from, or were imitated from the ideas of people in the savage condition of thought, the existence—even among savages—of comparatively pure, if inarticulate, religious beliefs is insisted on throughout". To that opinion I adhere, and I trust that it is now expressed with more consistency than in the first edition. I have seen reason, more and more, to doubt the validity of the "ghost theory," or animistic hypothesis, as explanatory of the whole fabric of religion; and I present arguments against Mr. Tylor's contention that the higher conceptions of savage faith are borrowed from missionaries.(1) It is very possible, however, that Mr. Tylor has arguments more powerful than those contained in his paper of 1892. For our information is not yet adequate to a scientific theory of the Origin of Religion, and probably never will be. Behind the races whom we must regard as "nearest the beginning" are their unknown ancestors from a dateless past, men as human as ourselves, but men concerning whose psychical, mental and moral condition we can only form conjectures. Among them religion arose, in circumstances of which we are necessarily ignorant. Thus I only venture on a surmise as to the germ of a faith in a Maker (if I am not to say "Creator") and Judge of men. But, as to whether the higher religious belief, or the lower mythical stories came first, we are at least certain that the Christian