Introduction to the History of Religions Handbooks on the...

874. The extension of knowledge in the eighteenth century gave an impetus to the study of religion, the results of which for mythological investigation appear in the works of Dupuis and others.1521 These authors were necessarily ignorant of many important facts, but they have the merit of having collected much material, which they treated as something that had to be explained in accordance with the laws of human thought.

875. The turning-point in the development of mythological science was the rise of the modern critical study of history, begun by Voltaire and Gibbon and carried on by Niebuhr and others. A vigorous group of writers arose in Germany. Creuzer,1522 indeed, holding that the myths of the ancients must embody their best thought, and falling back on symbolism, cannot be said to have advanced his subject except by his collection of materials; there is some basis for his position if the ancient myths are taken in the sense given them by the later poets and philosophers, but the supposition of a primary symbolism in myths is set aside by an examination of the ideas of undeveloped races. Creuzer's theory was effectively combated by Voss.1523 Other writers of the time adopted exacter methods of inquiry,1524 and K. O. Müller,1525 particularly, laid the foundation for a scientific treatment of myths by distinguishing between their real and their ideal elements, between the actual phenomenon and the imaginative (the true mythical) explanation of it.

876. The next generation witnessed two retrograde movements in the interpretation of myths. F. Max Müller, dazzled by the wealth of Sanskrit mythological material, revived the solar theory, with a peculiar appendage;1526 the defects of his theory must not blind us to the great service he performed in arousing interest in the comparative study of myths and leading the way to a formulation of the conception of the general history of religion. On another side the vast accumulation of the religious ideas and usages of lower tribes led Herbert Spencer to his euhemeristic view.1527 Neither of these theories has seriously affected the growth of the science of mythology.

877. A saner direction was given to investigation by the great biological and sociological studies made in the second half of the nineteenth century.1528 E. B. Tylor definitely stated the view that the origin of myths is to be found in all the ideas of early man. By a very large collection of facts1529 he showed that the same representations that are familiar in Egyptian, Semitic, Hindu, Greek, Roman, and other ancient myths occur also in the systems of half-civilized and savage communities; and he pointed out how such representations had their basis in the simple ideas of undeveloped men and how their survival is to be traced through all periods of history. This fruitful view has been illustrated and developed by later writers,1530 and much light has been thrown on the genesis and growth of myths by studies of existing popular customs in civilized communities.1531

878. Interest in the subject has now become general, and collections of material are being made all over the world.1532 At the same time it is recognized that every local mass of myths must be studied first by itself and then in connection with all other known material, and that great caution must be exercised in dealing with questions of origin, transmission, and survival. Archæological and geographical discoveries have widened the known area of human life on earth; it is seen that the history of man's development is more complicated than was formerly supposed.

879. We are still without a general survey of myths arranged in some orderly fashion.1533 The material for such a collection is scattered through a great number of publications, in which the mythical stories are not always treated critically. The most useful principle of tabulation, perhaps, would be an arrangement according to motifs, under which geographical or ethnological and geographical relations might be noted. At the present time it would be possible only to make a beginning in such a work, since the obtainable material is not all recorded, and the complicated character of many myths makes an arrangement by place and motif difficult. Still, even an incomplete digest would be of service to students of mythology and would pave the way for a more comprehensive work. The importance of the study of mythology for the general history of religions is becoming more and more manifest. This study, in its full form, includes, of course, psychological investigation as well as collections of statistics; but the psychology finds its material in the facts—we must first know what men believe, and then explain why they believe.

880. It must, however, be added that myths have influenced mainly the dogmas and ceremonies of religion—their part in more intimate or spiritual worship, the converse of the worshiper with the deity, has been comparatively slight. Religious ceremonies are ordinary social customs and forms transferred to dealings with supernatural Powers. Dogmas are quasi-philosophical expressions of conceptions concerning the nature of these Powers and their relations with men, and sometimes contain mythical material which is then introduced into worship; if, for example, a man is divinized and worship is paid him, the tone of the worship is affected by the divine character thus ascribed to him. But in general, as men, in worship proper, approach a deity to get some advantage from him, the appeal is to him directly without regard to ceremonies or minute dogmas. Savages, though in theory they may make a god to be an animal or a plant, come to him devoutly as a superior being who can grant their requests. In higher religions the deity addressed is for the moment an omnipotent friend standing apart from the stories told of him. Rival sects lose sight of their differences in the presence of needs that drive them to God for help. Prayer is a religious unifier—communion with the Deity is an individual experience in which all men stand on common ground, where ritual and dogmatic accessories tend to fade or to disappear.

But fairy tales are not the only form in which ancient myths persist. Myths have played their prominent part in the history of religion for the reason that they embody the conception of the tangible supernatural in a vivid and dramatic way. To this personalization and socialization of the supernatural men have continued to cling up to the present time; the mass of men demand not only the presence of the supernatural as protection and guidance, but also the realization of it in objective form. This objectiveness was useful and necessary in early times, and the demand for it remains in periods of advanced civilization. In the reigning religions of the world at the present day myths continue to hold their place and to exercise their influence,1535 the more that in the course of time they become fused with the constantly advancing ethical and spiritual thought of the communities in which they exist. The tendency appears to be to minimize, under the influence of general enlightenment, the crude supernatural parts of such combinations, to exalt the moral and spiritual, and to allegorize or rationalize the rest. But along with such process of rationalization the mythical form is maintained and continues to be a powerful element in the general structure of religious opinion and life.