ussion between myself and Mr. Sidney Hartland, involving
minute detail, I may refer the reader to _Folk-Lore_, the last number of
1898 and the first of 1899, and to the Introduction to the new edition of
my 'Myth, Ritual, and Religion' (1899).

Where relatively high moral attributes are assigned to a Being, I have
called the result 'Religion;' where the same Being acts like Zeus in
Greek fable, plays silly or obscene tricks, is lustful and false, I have
spoken of 'Myth.'[3] These distinctions of Myth and Religion may be, and
indeed are, called arbitrary. The whole complex set of statements about
the Being, good or bad, sublime or silly, are equally Myths, it may be
urged. Very well; but one set, the loftier set, is fitter to survive, and
does survive, in what we still commonly call Religion; while the other
set, the puerile set of statements, is fairly near to extinction, and is
usually called Mythology. One set has been the root of a goodly tree: the
other set is being lopped off, like the parasitic mistletoe.

I am arguing that the two classes of ideas arise from two separate human
moods; moods as different and distinct as lust and love. I am arguing
that, as far as our information goes, the nobler set of ideas is as
ancient as the lower. Personally (though we cannot have direct evidence)
I find it easy to believe that the loftier notions are the earlier. If man
began with the conception of a powerful and beneficent Maker or Father,
then I can see how the humorous savage fancy ran away with the idea of
Power, and attributed to a potent being just such tricks as a waggish and
libidinous savage would like to play if he could. Moreover, I have
actually traced (in 'Myth, Ritual, and Religion') some plausible processes
of mythical accretion. The early mind was not only religious, in its way,
but scientific, in its way. It embraced the idea of Evolution as well as
the idea of Creation. To one mood a Maker seemed to exist. But the
institution of Totemism (whatever its origin) suggested the idea of
Evolution; for men, it was held, developed out of their Totems-animals and
plants. But then, on the other hand, Zeus, or Baiame, or Mungun-ngaur, was
regarded as their Father. How were these contradictions to be reconciled?
Easily, thus: Zeus _was_ the Father, but, in each case, was the Father by
an amour in which he wore the form of the Totem-snake, swan, bull, ant,
dog, or the like. At once a degraded set of secondary erotic myths