polytheistic origin of the respective Olympuses of classic Greece and
Rome, it leaves unexplained the numerous and manifold superstitions
which philology itself proves to have existed prior to the origin of
cosmic myths. These superstitions can by no means be referred to a
common source, to the astral and meteorological myths, some of which
were prior, while others were subsequent to these superstitions.

Taking, therefore, the general and more important opinions which are now
current respecting the origin of myth, it may be said that in addition
to the systems already mentioned, two others are presented to us with
the weight of authority and knowledge; these, while they do not renounce
the appliances and linguistic analyses of the former, try to unite all
the mythical sources of mankind in general into a single head, whence
all myths, beliefs, superstitions, and religions have their origin.
While France and Germany and some other nations have achieved
distinction in this field, England has been especially remarkable for
the nature of her attempts, and the vastness of her achievements in
every direction. We pass over many great minds which were first in the
field in order to dwell on the two men who, as it seems to me, have
summed up the knowledge of others, and have formulated a theory in great
measure peculiar to themselves.

Tylor's well known name will at once suggest itself, and that of Herbert
Spencer; the former, in his great work on the "Early History of Mankind
and of Civilization," and other writings, the latter, in the first
volume of his "Sociology," and in his earlier works, have respectively
established the doctrine of the universal origin of myths on the basis
of ethnography, on the psychological examination of the primary facts of
the intelligence, and on the conception of the evolution of the general
phenomena of nature.