culiarity of the savage is that he thinks human agents can work
supernaturally, whereas even the Bishop reserved his supernatural
explanations for the Deity. On this belief in man's power to affect
events beyond the limits of natural possibility is based the whole
theory of MAGIC, the whole power of sorcerers. That theory, again, finds
incessant expression in myth, and therefore deserves our attention.

(1) Catlin, Letters, ii. 117.

The theory requires for its existence an almost boundless credulity.
This credulity appears to Europeans to prevail in full force among
savages. Bosman is amazed by the African belief that a spider created
the world. Moffat is astonished at the South African notion that the sea
was accidentally created by a girl. Charlevoix says, "Les sauvages
sont d'une facilite a croire ce qu'on leur dit, que les plus facheuse
experiences n'ont jamais pu guerir".(1) But it is a curious fact that
while savages are, as a rule, so credulous, they often laugh at
the religious doctrines taught them by missionaries. Elsewhere they
recognise certain essential doctrines as familiar forms of old.
Dr. Moffat remarks, "To speak of the Creation, the Fall and the
Resurrection, seemed more fabulous, extravagant and ludicrous to them
than their own vain stories of lions and hyaenas." Again, "The Gospel
appeared too preposterous for the most foolish to believe".(2) While
the Zulus declared that they used to accept their own myths without
inquiry,(3) it was a Zulu who suggested to Bishop Colenso his doubts
about the historical character of the Noachian Deluge. Hearne(4) knew
a Red Man, Matorabhee, who, "though a perfect bigot with regard to the
arts and tricks of the jugglers, could yet by no means be impressed with
a belief of any part of OUR religion". Lieutenant Haggard, R.N., tells
the writer that during an eclipse at Lamoo he ridiculed the native
notion of driving away a beast which devours the moon, and explained the
real cause of the phenomenon. But his native friend protested that "he
could not be expected to believe such a story". Yet other savages aver
an old agreement with the belief in a moral Creator.

(1) Vol. ii. p. 378.

(2) Missionary Labours, p. 245.

(3) Callaway, Religion of Amazulus, i. 35.

(4) Journey among the Indians, 1795, p. 350.

We have already seen sufficient examples of credulity in savage
doctrines about the equal relations of men and beasts, stars, clouds
and plants. The sa