The advantages of our hypothesis (if its legitimacy be admitted)are obvious. In the first place, we have to deal with an actual demonstrable condition of the human intellect. The existence of the savage state in all its various degrees, and of the common intellectual habits and conditions which are shared by the backward peoples, and again the survival of many of these in civilisation, are indubitable facts. We are not obliged to fall back upon some fanciful and unsupported theory of what "primitive man" did, and said, and thought. Nay, more; we escape all the fallacies connected with the terms "primitive man". We are not compelled (as will be shown later) to prove that the first men of all were like modern savages, nor that savages represent primitive man. It may be that the lowest extant savages are the nearest of existing peoples to the type of the first human beings. But on this point it is unnecessary for us to dogmatise. If we can show that, whether men began their career as savages or not, they have at least passed through the savage status or have borrowed the ideas of races in the savage status, that is all we need. We escape from all the snares of theories (incapable of historical proof) about the really primeval and original condition of the human family.
Appendix B.
Once more, our theory naturally attaches itself to the general system of Evolution. We are enabled to examine mythology as a thing of gradual development and of slow and manifold modifications, corresponding in some degree to the various changes in the general progress of society. Thus we shall watch the barbaric conditions of thought which produce barbaric myths, while these in their turn are retained, or perhaps purified, or perhaps explained away, by more advanced civilisations. Further, we shall be able to detect the survival of the savage ideas with least modification, and the persistence of the savage myths with least change, among the classes of a civilised population which have shared least in the general advance. These classes are, first, the rustic peoples, dwelling far from cities and schools, on heaths or by the sea; second, the conservative local priesthoods, who retain the more crude and ancient myths of the local gods and heroes after these have been modified or rejected by the purer sense of philosophers and national poets. Thus much of ancient myth is a woven warp and woof of three threads: the savage donnee, the civilised and poetic modification of the savage donnee, the version of the original fable which survives in popular tales and in the "sacred chapters" of local priesthoods.
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. "In later days, when they became ashamed of the religious beliefs of their ancestors, they invented private and respectful interpretations, each to suit himself. For no one dared to shake the ancestral beliefs, as they honoured at a very high rate the sacredness and antiquity of old associations, and of the teaching they had received in childhood."
Praep. E., ii. 6, 19.
Thus the method which we propose to employ is in harmony both with modern scientific procedure and with the views of a clear-sighted Father of the Church. Consequently no system could well be less "heretical" and "unorthodox".
The last advantage of our hypothesis which need here be mentioned is that it helps to explain the DIFFUSION no less than the ORIGINof the wild and crazy element in myth. We seek for the origin of the savage factor of myth in one aspect of the intellectual condition of savages. We say "in one aspect" expressly; to guard against the suggestion that the savage intellect has no aspect but this, and no saner ideas than those of myth. The DIFFUSION of stories practically identical in every quarter of the globe may be (provisionally) regarded as the result of the prevalence in every quarter, at one time or another, of similar mental habits and ideas. This explanation must not be pressed too hard nor too far.
If we find all over the world a belief that men can change themselves and their neighbours into beasts, that belief will account for the appearance of metamorphosis in myth. If we find a belief that inanimate objects are really much on a level with man, the opinion will account for incidents of myth such as that in which the wooden figure-head of the Argo speaks with a human voice.
Again, a widespread belief in the separability of the soul or the life from the body will account for the incident in nursery tales and myths of the "giant who had no heart in his body," but kept his heart and life elsewhere. An ancient identity of mental status and the working of similar mental forces at the attempt to explain the same phenomena will account, without any theory of borrowing, or transmission of myth, or of original unity of race, for the world-wide diffusion of many mythical conceptions.