Modern Mythology | Page 5

the mythopoeic state of mind--regarding bees, for instance, as persons who must be told of a death in the family. Their myths are still not wholly out of concord with their habitual view of a world in which an old woman may become a hare. As soon as learned Jesuits like Pere Lafitau began to understand their savage flocks, they said, 'These men are living in Ovid's Metamorphoses.' They found mythology in situ! Hence mythologists now study mythology in situ--in savages and in peasants, who till very recently were still in the mythopoeic stage of thought. Mannhardt made this idea his basis. Mr. Max Muller says, {0d} very naturally, that I have been 'popularising the often difficult and complicated labours of Mannhardt and others.' In fact (as is said later), I published all my general conclusions before I had read Mannhardt. Quite independently I could not help seeing that among savages and peasants we had mythology, not in a literary hortus siccus, but in situ. Mannhardt, though he appreciated Dr. Tylor, had made, I think, but few original researches among savage myths and customs. His province was European folklore. What he missed will be indicated in the chapter on 'The Fire-Walk'--one example among many.
But this kind of mythology in situ, in 'the unrestrained utterances of the people,' Mr. Max Muller tells us, is no province of his. 'I saw it was hopeless for me to gain a knowledge at first hand of innumerable local legends and customs;' and it is to be supposed that he distrusted knowledge acquired by collectors: Grimm, Mannhardt, Campbell of Islay, and an army of others. 'A scholarlike knowledge of Maori or Hottentot mythology' was also beyond him. We, on the contrary, take our Maori lore from a host of collectors: Taylor, White, Manning ('The Pakeha Maori'), Tregear, Polack, and many others. From them we flatter ourselves that we get--as from Grimm, Mannhardt, Islay, and the rest--mythology in situ. We compare it with the dry mythologic blossoms of the classical hortus siccus, and with Greek ritual and temple legend, and with Marchen in the scholiasts, and we think the comparisons very illuminating. They have thrown new light on Greek mythology, ritual, mysteries, and religion. This much we think we have already done, though we do not know Maori, and though each of us can hope to gather but few facts from the mouths of living peasants.
Examples of the results of our method will be found in the following pages. Thus, if the myth of the fire-stealer in Greece is explained by misunderstood Greek or Sanskrit words in no way connected with robbery, we shall show that the myth of the theft of fire occurs where no Greek or Sanskrit words were ever spoken. _There_, we shall show, the myth arose from simple inevitable human ideas. We shall therefore doubt whether in Greece a common human myth had a singular cause--in a 'disease of language.'
It is with no enthusiasm that I take the opportunity of Mr. Max Muller's reply to me 'by name.' Since Myth, Ritual, and Religion (now out of print, but accessible in the French of M. Marillier) was published, ten years ago, I have left mythology alone. The general method there adopted has been applied in a much more erudite work by Mr. Frazer, The Golden Bough, by Mr. Farnell in Cults of the Greek States, by Mr. Jevons in his Introduction to the History of Religion, by Miss Harrison in explanations of Greek ritual, by Mr. Hartland in The Legend of Perseus, and doubtless by many other writers. How much they excel me in erudition may be seen by comparing Mr. Farnell's passage on the Bear Artemis {0e} with the section on her in this volume.
Mr. Max Muller observes that 'Mannhardt's mythological researches have never been fashionable.' They are now very much in fashion; they greatly inspire Mr. Frazer and Mr. Farnell. 'They seemed to me, and still seem to me, too exclusive,' says Mr. Max Muller. {0f} Mannhardt in his second period was indeed chiefly concerned with myths connected, as he held, with agriculture and with tree-worship. Mr. Max Muller, too, has been thought 'exclusive'--'as teaching,' he complains, 'that the whole of mythology is solar.' That reproach arose, he says, because 'some of my earliest contributions to comparative mythology were devoted exclusively to the special subject of solar myths.' {0g} But Mr. Max Muller also mentions his own complaints, of 'the omnipresent sun and the inevitable dawn appearing in ever so many disguises.'
Did they really appear? Were the myths, say the myths of Daphne, really solar? That is precisely what we hesitate to accept. In the same way Mannhardt's preoccupation with vegetable myths has tended, I think, to make many of his followers ascribe vegetable origins to myths and gods, where the