MYTHOLOGY.
The polytheistic religions are in themselves a highly interesting part of the history of mankind. In the multiform character that belongs to them we find reflected the peculiar traits of the several peoples among whom they have arisen. The history of religion stands in a close connection with the development of the fine arts,—architecture and sculpture, painting, music, and also poetry. The earliest rhythmical utterance was in hymns to the gods. To worship, all the arts are largely indebted for their birth and growth. This, however, is only one of the ways in which religion is interwoven with the rise and progress of civilization.
By mythology; we mean the collective beliefs of any tribe or nation respecting deities or semi-divine personages. Recent studies in language, or the science of comparative philology, have thrown light on the origin of mythology, and upon the affinities of different polytheistic religions with one another. Among various nations belonging to the same family (as, for example, the peoples of the Aryan race), names of gods, and, to some extent, qualities and deeds attributed to them, have been identified. Myths are found to have traveled in different guises from land to land. At the same time, these discoveries have given rise to much unverified theory and conjecture. Too much stress has been laid, by certain writers, on mistakes in language as a source of mythology. In the primitive stage of language, all nouns had a gender, either male or female; and verbs, even auxiliary verbs, it is alleged, expressed activity of some sort. On the basis of these facts it has been inferred, that, at a later day, figurative expressions, descriptive of natural changes, were taken as literal; as if one should interpret the saying, "the sun follows the dawn," as meaning that one person pursues another. By this kind of misunderstanding, it has been thought, a throng of mythological tales arose. By some it is held that the names of animals, which had been given to ancestors, were interpreted literally by their savage descendants, or that traditions of having come from a certain mountain or river caused these natural objects to be mistakenly regarded as actual progenitors. These suggestions are of very limited value in solving the problem of the origin of the ethnic religions. Much, however, has been learned from observing the rites and beliefs of existing savage nations. Not a few religious notions and ceremonies, once in vogue among cultivated heathen peoples, may be plausibly considered a survival from a more remote and barbarous condition of society.
That mythology is the product of a mere exaggeration of actual events, or is an allegorical picture, either of the operations of nature or of human traits, is an untenable and obsolete view.
We shall not err in defining the main sources of the religions to be, first, the sense of dependence, and the yearning for the fellowship and favor of powers "not ourselves," by which the lot of men is felt to be determined; secondly, the effort to explain the world of nature above and beneath, and the occurrences of life; and thirdly, the personifying instinct which belongs to the childhood of nations as of individuals. This tendency leads to the attributing of conscious life to things inanimate. A like tendency may impel the savage and the child to ascribe mind to the lower animals. The fact that language, in its earlier stage, was charged with personal life and activity, is itself the work of the personifying instinct. When nature is thus personified, where there is no sense of its unity and no capacity to rise in faith to a living God above nature, the result is a multitude of divinities of higher and lower rank. Myths respecting them are the spontaneous invention of unreflecting and uncritical, but imaginative, peoples. Thus they serve to indicate the range of ideas, and the moral spirit of those who originate and give credence to them.
This is not the place to consider the question, What was the primitive religion of man? The earliest deities that history brings to our notice were not fetiches, but heavenly beings of lofty attributes. Whether the religions of savage tribes, in common with their low grade of intelligence, are, or are not, the result of degeneracy, is a question which secular history affords no means of deciding with confidence,
It may be added, that, in historic eras, the mythopoeic fancy is not inactive. Stories of marvelous adventure clustered about the old Celtic King Arthur of England and the "knights of the Round-Table," and fill up the chronicles relating to Charlemagne. Wherever there is a person who kindles popular enthusiasm, myths accumulate. This is eminently true in an atmosphere like that which prevailed in the mediaeval period, when imagination and emotion were dominant.