Confusions of myth--Various origins of man and of things--Myths of Australia, Andaman Islands, Bushmen, Ovaherero, Namaquas, Zulus, Hurons, Iroquois, Diggers, Navajoes, Winnebagoes, Chaldaeans, Thlinkeets, Pacific Islanders, Maoris, Aztecs, Peruvians--Similarity of ideas pervading all those peoples in various conditions of society and culture.
The difficulties of classification which beset the study of mythology have already been described. Nowhere are they more perplexing than when we try to classify what may be styled Cosmogonic Myths. The very word cosmogonic implies the pre-existence of the idea of a cosmos, an orderly universe, and this was exactly the last idea that could enter the mind of the myth-makers. There is no such thing as orderliness in their mythical conceptions, and no such thing as an universe. The natural question, "Who made the world, or how did the things in the world come to be?" is the question which is answered by cosmogonic myths.
But it is answered piecemeal. To a Christian child the reply is given, "God made all things". We have known this reply discussed by some little girls of six (a Scotch minister's daughters, and naturally metaphysical), one of whom solved all difficulties by the impromptu myth, "God first made a little place to stand on, and then he made the rest". But savages and the myth-makers, whose stories survive into the civilised religions, could adhere firmly to no such account as this. Here occurs in the first edition of this book the following passage: "They (savages) have not, and had not, the conception of God as we understand what we mean by the word. They have, and had at most, only the small-change of the idea "God,"--here the belief in a moral being who watches conduct;here again the hypothesis of a pre-human race of magnified, non-natural medicine-men, or of extra-natural beings with human and magical attributes, but often wearing the fur, and fins, and feathers of the lower animals. Mingled with these faiths (whether earlier, later, or coeval in origin with these) are the dread and love of ancestral ghosts, often transmuting themselves into worship of an imaginary and ideal first parent of the tribe, who once more is often a beast or a bird. Here is nothing like the notion of an omnipotent, invisible, spiritual being, the creator of our religion; here is only la monnaie of the conception."It ought to have occurred to the author that he was here traversing the main theory of his own book, which is that RELIGION is one thing, myth quite another thing. That many low races of savages entertain, in hours of RELIGIOUS thought, an elevated conception of a moral and undying Maker of Things, and Master of Life, a Father in Heaven, has already been stated, and knowledge of the facts has been considerably increased since this work first appeared (1887).
But the MYTHICAL conceptions described in the last paragraph coexist with the religious conception in the faiths of very low savages, such as the Australians and Andamanese, just as the same contradictory coexistence is notorious in ancient Greece, India, Egypt and Anahuac. In a sense, certain low savages HAVE the "conception of God, as we understand what we mean by the word".
But that sense, when savages come to spinning fables about origins, is apt to be overlaid and perplexed by the frivolity of their mythical fancy.
With such shifting, grotesque and inadequate fables, the cosmogonic myths of the world are necessarily bewildered and perplexed. We have already seen in the chapter on "Nature Myths" that many things, sun, moon, the stars, "that have another birth," and various animals and plants, are accounted for on the hypothesis that they are later than the appearance of man--that they originally WERE men. To the European mind it seems natural to rank myths of the gods before myths of the making or the evolution of the world, because our religion, like that of the more philosophic Greeks, makes the deity the fount of all existences, causa causans, "what unmoved moves," the beginning and the end. But the myth-makers, deserting any such ideas they may possess, find it necessary, like the child of whom we spoke, to postulate a PLACEfor the divine energy to work from, and that place is the earth or the heavens. Then, again, heaven and earth are themselves often regarded in the usual mythical way, as animated, as persons with parts and passions, and finally, among advancing races, as gods.
Into this medley of incongruous and inconsistent conceptions we must introduce what order we may, always remembering that the order is not native to the subject, but is brought in for the purpose of study.
The origin of the world and of man is naturally a problem which has excited the curiosity of the least developed minds. Every savage race has its own myths on this subject, most of them bearing the marks of the childish and crude imagination, whose character we have investigated, and all varying in amount of what may be called philosophical thought.
All the cosmogonic myths, as distinct from religious belief in a Creator, waver between the theory of construction, or rather of reconstruction, and the theory of evolution, very rudely conceived.
