MYTH, RITUAL, AND RELIGION.


CHAPTER I.

SYSTEMS OF MYTHOLOGY.

Definitions of religion--Contradictory evidence--"Belief in
spiritual beings"--Objection to Mr. Tylor's definition--Definition
as regards this argument--Problem: the contradiction between
religion and myth--Two human moods--Examples--Case of Greece--
Ancient mythologists--Criticism by Eusebius--Modern mythological
systems--Mr. Max Muller--Mannhardt.


The word "Religion" may be, and has been, employed in many different
senses, and with a perplexing width of significance. No attempt to
define the word is likely to be quite satisfactory, but almost any
definition may serve the purpose of an argument, if the writer who
employs it states his meaning frankly and adheres to it steadily.
An example of the confusions which may arise from the use of the
term "religion" is familiar to students. Dr. J. D. Lang wrote
concerning the native races of Australia: "They have nothing
whatever of the character of religion, or of religious observances,
to distinguish them from the beasts that perish". Yet in the same
book Dr. Lang published evidence assigning to the natives belief in
"Turramullun, the chief of demons, who is the author of disease,
mischief and wisdom".[1] The belief in a superhuman author of