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Excerpt from Myth, Ritual, and Religion, Vol. 1
The following work is not a "key to all mythologies," but an attempt to disengage and examine, as far as possible, separately, and, as far as possible, historically, the various elements of religion and myth. The evidence of ritual is adduced because of the conservative tendencies of rites on which the prosperity of tribes and states is believed to depend. While the attempt is made to show that the wilder features of myth survive from, or were borrowed from, or were imitated from, the ideas of people in the savage condition of thought, the existence - even among savages - of comparatively pure, if inarticulate, religious beliefs or sentiments is insisted on throughout. It is pointed out that neither history, experiment, nor observation enables us to reach the actual Origins, nor to determine with certainty whether the religious or the mythical, the irrational or the sympathetic, element is the earlier, or whether both are of equal antiquity.
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England, was criticised and opposed by the author. In Science, as on the Turkish throne of old, A murath to A murath succeeds ;the philological theories of religion and myth have now yielded to anthropological methods. The centre of the anthropological position was the ghost theory of Mr. Herbert Spencer, the A ni mistic theory of Mr. E. E. Tylor, according to whom the propitiation of ancestral and other spirits leads to polytheism, and thence to monotheism. In the second edition (1901) of this work the author argued that the belief in a relatively supreme being, anthropomorphic was as old as, and might be even older, than animistic religion. This theory he exhibited at greater length, and with a larger collection of evidence, in his Making of Religion. Since 1901, a great deal of fresh testimony as to what Mr. Howitt styles the All Father in savage and barbaric religions has accrued.
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