Myth and Science / An Essay

by Tito Vignoli

It must not be supposed, as it is asserted with ever-increasing clamour, that such a method and theory can ever destroy the civilized basis of society, and the morality and dignity with which it should be informed, as if we were again reducing man to the condition of a beast. Such an outcry is in itself a plain and striking proof that we have not yet emerged from the mythical age of thought, since it is precisely a mythical belief which prompts this angry protest against the noble and independent research after truth.

It is impossible that the results of positive and rational science should in any way destroy the necessary conditions of civilized life and of the high standard of goodness which should form, elevate, and bring it to perfection. We must, however, remember that it was not rational science, nor the ethics of law, which established the a priori rules of a just and free society, but the necessities of society itself led to the a posteriori formulation of laws. Theoretic science subsequently explained these laws, and perfected their form and organism, infusing into them a nobler purpose; but it was the necessities of nature which first dictated the balance, system, and harmony of the alliances and associations of materials and phenomena as they now exist, which rendered possible the first nucleus of human society, and which, in course of time, brought the component parts into definite relations with each other. It was subsequently the reflex and fitting work of thought to raise upon the foundation laid by nature a rational system of society, and then to bring its rules and forms to perfection.

Hence it follows that it was not man, nor some extrinsic mythical power which arbitrarily dictated the code of private and social life, but this presented itself to man as a spontaneous result of the world's law, relatively to the conditions possible for social life. For if, as in fact is the case, and as the progress of knowledge and, of human civilization will abundantly show, the true and eternal laws which make society possible, and consequently its standard of righteousness, are innate and genuine results of universal laws, it is impossible for science to destroy the inevitable order of things, and to reduce mankind to a hideous chaos.

It must be allowed that great truths, not fully understood by incapable preachers, who sometimes from ignoble motives foment the turbid instincts of the ignorant multitude, may bring about, as they have done of old, grave evils and even crimes in some places and for a short time. But there is no one so foolish or so ignorant of history as to believe that all things happen in the best possible way, and in a logical sequence. Such evils do not invalidate or destroy the force of our assertion that social order is derived from and is based upon the order of nature. Although savage passions, excited by an imperfect understanding of the truth, do from time to time cause the overthrow of given societies, and arouse the horror and alarm of pessimist votaries of myth, nature is not thereby overcome; she still triumphs, and restores the order which has been interrupted, so far as the instinct of conservatism and the hereditary impulse to that special form of association to which each people are accustomed are opposed to the revolutionary spirit, and in this way the balance which has been disturbed is re-established.

When men, having brought their intellectual, and consequently their moral sense to perfection, are enabled to understand this natural order of laws and social facts, divested of extrinsic mythical beliefs, they will find in it so much reciprocal benefit, and will have such a deep sense of their personal dignity, since they are intellectually their own artificers, that they will be able to understand how the highest good has ensued and will ensue from the sacrifices or achievements made by a few for the benefit of all. We are undoubtedly still a long way from such happy conditions, either socially or as individuals, but every day brings them nearer, and it is to this end that our civilization plainly tends, in spite of all the complaints, the fears, and sometimes even the malevolence of men.

As I have already said, the study of the beginnings and of, the anthropological conditions of the various myths is necessary to enable us to understand their psychical phenomena, together with the hidden laws of the exercise of thought. The learned and illustrious Ribot has justly said that psychology, dissociated from physiology and cognate sciences, is extinct, and that in order to bring it to life it is necessary to follow the progress and methods of all other contemporary sciences.[7] The genesis of myth, its development, the specification and integration of its beliefs, as well as the several intrinsic and extrinsic sources whence it proceeds, will assign to it a clearer place among the obscure recesses of psychical facts; they will reveal to us the connection between the facts of consciousness and their antecedents, between the world and our normal and abnormal physiological conditions; they will show what a complex drama is performed by the action and reaction between ourselves and the things within us, and also will declare the nature of the laws which govern the various and manifold creation of forms, imaginations, and ideas, and the artificial world of phantasms derived from these. In this way myth will appear to be not merely due to the direct animation of things, varying in our waking state with the nature of the exciting cause; but it also arises from the normal images and illusions of dreams, and from the morbid hallucinations of madness, both subjectively in the case of the person affected by them, and objectively for those who observe the extrinsic effects in gesture and speech, and the whole bearing of the sufferer.

Every one must admit that all these phenomena, and the beliefs which arise from them, must tend to make the observation of psychical life more easy, just as morbid psychical phenomena often explain the natural action of such life under normal conditions. These phenomena, so closely connected with physiological disturbances which are beyond the control of our personal will, will inform us of the biological relations between consciousness and thought on the one side, and our organism on the other.

The mythical faculty, as we shall see in the following chapters, combined with physiological excitements, both normal and abnormal, generally assumes constant forms in the various and manifold world of its creation; constant forms which conversely also reveal those of the scientific faculty. In this way the development, composition, and integration of a myth, into which others are fused by assimilation, may be said to explain to us the mode in which systems of philosophy are constituted, and to manifest to us in a fanciful way the underlying mode in which human thought is exercised.

Nor do the effects and importance of these studies end here; they are also the necessary foundation of true and rational sociology. In fact, the relations of the individual to the world, the manifold conditions caused by the relations of persons to each other, the constitution of all social order, and the various modifications of that order; all these are resolved into the primitive thought, and into the emotional impulses of mythical prejudices and fancies, and in these they have also their natural sanction, and the cardinal point on which they rest and revolve. There is no society, however rude and primitive, in which all these relations, both to the individual and to society at large, are not apparent, and these are based on superstitious and mythical beliefs. Take the Tasmanians, for example, one of the peoples which has recently become extinct, and regarded as one of the most debased in the social scale, and we have in a small compass a picture of the acts and beliefs to be found in their embryonic association.

In every society, however rudimentary, these are held to be important facts: the birth of individuals, which is their entrance into the society itself, and into the possession of its privileges; marriages, funerals, reciprocal obedience between persons and classes, or to the chief; public assemblies, and the existence of powers equal or superior to living men.