An Introduction to Mythology

by Lewis Spence

The arguments against Lang's conception of myth as the ribald brother of religion are as follows: (1) The majority of ancient myths are not absurd, obscene, or blasphemous in essence, as is proved by the circumstances of their invention. (2) Other myths which appear blasphemous to the civilized mind do not necessarily seem so to the savage mind. The strange sense of humour peculiar to savages is not taken into consideration by Lang, nor that most of the absurdities and obscenities arise from totemic sources and are therefore necessarily animal in their characteristics, (3) The preservation and recital of myths by priests proves their sacred character.[24]

Therefore, although a difference exists between myth and dogma, it is one of degree only, not of kind. In all ages the ribald mind has concocted scandalous stories concerning the gods, but most primitive myth is not to be classed as 'ribald,' as a careful perusal of it will show.

LANG'S GENERAL THESIS

Lang states his general thesis clearly on p. 8. He says: "Before going further, it is desirable to set forth what our aim is, and to what extent we are seeking an interpretation of mythology. It is not our purpose to explain every detail of every ancient legend, either as a distorted historical fact or as the result of this or that confusion of thought caused by forgetfulness of the meanings of language, or in any other way; nay, we must constantly protest against the excursions of too venturesome ingenuity. Myth is so ancient, so complex, so full of elements, that it is vain labour to seek a cause for every phenomenon. We are chiefly occupied with the quest for an historical condition of the human intellect to which the element in myths, regarded by us as irrational, shall seem rational enough. If we can prove that such a state of mind widely exists among men, and has existed, that state of mind may be provisionally considered as the fount and origin of the myths which have always perplexed men in a reasonable modern mental condition."

The irrational element in myth, to which we have already given some consideration, is then discussed by Lang, and as our manner of dealing with it is founded upon his, it is unnecessary to recapitulate his arguments. It must be remarked, however, that he lays down (vol. i, p. 22) the conclusion that "All interpretations of myth have been formed in accordance with the ideas prevalent in the time of the interpreters." He states that his theory naturally attaches itself to the general system of evolution, and through it we are enabled to examine myth as "a thing of gradual development and of slow and manifold modifications." Thus we find that much of ancient myth is a thing of great complexity, composed of the savage 'explanation,' the civilized and poetic modification thereof, and the later popular idea of the original tale. "A critical study of these three stages in myth is in accordance with the recognised practice of science. Indeed, the whole system is only an application to this particular province, mythology, of the method by which the development either of organisms or of human institutions is traced. As the anomalies and apparently useless and accidental features in the human or in other animal organisms may be explained as stunted or rudimentary survivals of organs useful in a previous stage of life, so the anomalous and irrational myths of civilised races may be explained as survivals of stories which, in an earlier state of thought and knowledge, seemed natural enough. The persistence of the myths is accounted for by the well-known conservatism of the religious sentiment—a conservatism noticed even by Eusebius."

DIFFUSION OF IDENTICAL MYTHS

The diffusion of identical myths, Lang argues, is due to the universal prevalence of similar mental habits and ideas at one time or another, but he admits that this argument may be pressed too far, and that it will "scarcely account for the world-wide distribution of long and intricate mythical plots." The diffusion of mythic fiction would, in the judgment of the present writer, justify the opinion that in many instances borrowing and transmission take place; but all cases should be examined on their individual merits.

Lang proceeds to examine the mental condition of savages, in accordance with the views in our introductory chapter, and with special reference to totemism and magic. The animistic hypothesis is examined. His chapters relating to cosmogony may be passed over as containing no very original criticism. The author's 'All-Father' theory, as outlined in our notice of his book The Making of Religion, is set forth, and the remainder of that work is occupied with a description of the greater mythological systems of the world, regarding some of which he was not sufficiently well informed to speak with authority.[25]