The diffusion of identical myths, Lang argues, is due to the universal prevalence of similar mental habits and ideas at one time or another, but he admits that this argument may be pressed too far, and that it will "scarcely account for the world-wide distribution of long and intricate mythical _plots_." The diffusion of mythic fiction would, in the judgment of the present writer, justify the opinion that in many instances borrowing and transmission take place; but all cases should be examined on their individual merits.
Lang proceeds to examine the mental condition of savages, in accordance with the views in our introductory chapter, and with special reference to totemism and magic. The animistic hypothesis is examined. His chapters relating to cosmogony may be passed over as containing no very original criticism. The author's 'All-Father' theory, as outlined in our notice of his book _The Making of Religion_, is set forth, and the remainder of that work is occupied with a description of the greater mythological systems of the world, regarding some of which he was not sufficiently well informed to speak with authority.[25]
In _Modern Mythology_(1897) Lang shows why the anthropological school in England was obliged to challenge Professor Max Müller. After pointing out the inconveniences of Müller's method in controversy, the author proves that Tiele leans more in the direction of his school than to that of Müller. He then reviews Mannhardt's position, which he shows to be also anti-Müllerian. He touches upon Müller's misunderstandings regarding totemism and reviews "the value of anthropological evidence." He points out that the past of savages must have been "a very long past," and insists upon the value of Tylor's "test of undesigned coincidence in testimony" (the famous 'test of recurrence') as a criterion of the value of myth. "The philological method in anthropology" is discussed. Says Lang: "Given Dr Hahn's book on Hottentot manners and religion: the anthropologist compares the Hottentot rites, beliefs, social habits, and general ideas with those of other races known to him, savage or civilised. A Hottentot custom, which has a meaning among Hottentots, may exist where its meaning is lost, among Greeks or other 'Aryans.' A story of a Hottentot god, quite a natural sort of tale for a Hottentot to tell, may be told about a god in Greece, where it is contrary to the Greek spirit. We infer that the Greeks perhaps inherited it from savage ancestors, or borrowed it from savages. This is the method, and if we can also get a scholar to analyse the _names_ of Hottentot gods, we are all the luckier--that is, if his processes and inferences are _logical._ May we not decide on the _logic_ of scholars? But, just as Mr Max Müller points out to us the dangers attending our evidence, we point out to him the dangers attending his method. In Dr Hahn's book, the doctor analyses the meaning of the names Tsuni-Goam and other names, discovers their original sense, and from that sense explains the myths about Hottentot divine beings. Here we anthropologists first ask Mr Max Müller, before accepting Dr Hahn's etymologies, to listen to other scholars about the perils and difficulties of the philological analysis of divine names even in Aryan languages. I have already quoted his 'defender' Dr Tiele. 'The philological method is inadequate and misleading, when it is a question of (1) discovering the origin of a myth, or (2) the physical explanation of the oldest myths, or (3) of accounting for the rude and obscene element in the divine legends of civilised races.' To the two former purposes Dr Hahn applies the philological method in the case of Tsuni-Goam. Other scholars agree with Dr Tiele. Mannhardt, as we said, held that Mr Max Müller's favourite etymological 'equations' (Sarameya = Hermeias; Saranyu = Demeter Erinnys; Kentauros = Gandharvas, and others) would not stand criticism. 'The method in its practical working shows a lack of the historical sense,' said Mannhardt. Curtius--a scholar, as Mr Max Müller declares--says, 'It is especially difficult to conjecture the meaning of proper names, and above all of local and mythical names,' I do not see that it is easier when these names are not Greek, but Hottentot, or Algonquin!"