In the following essays, then, the myths and customs of various peoples will be compared, even when these peoples talk languages of alien families, and have never (so far as history shows us) been in actual contact. Our method throughout will be to place the usage, or myth, which is unintelligible when found among a civilised race, beside the similar myth which is intelligible enough when it is found among savages. A mean term will be found in the folklore preserved by the non-progressive classes in a progressive people. This folklore represents, in the midst of a civilised race, the savage ideas out of which civilisation has been evolved. The conclusion will usually be that the fact which puzzles us by its presence in civilisation is a relic surviving from the time when the ancestors of a civilised race were in the state of savagery. By this method it is not necessary that 'some sort of genealogy should be established' between the Australian and the Greek narrators of a similar myth, nor between the Greek and Australian possessors of a similar usage. The hypothesis will be that the myth, or usage, is common to both races, not because of original community of stock, not because of contact and borrowing, but because the ancestors of the Greeks passed through the savage intellectual condition in which we find the Australians. The questions may be asked, Has race nothing, then, to do with myth? Do peoples never consciously borrow myths from each other? The answer is, that race has a great deal to do with the development of myth, if it be race which confers on a people its national genius, and its capacity of becoming civilised. If race does this, then race affects, in the most powerful manner, the ultimate development of myth. No one is likely to confound a Homeric myth with a myth from the Edda, nor either with a myth from a Brahmana, though in all three cases the substance, the original set of ideas, may be much the same. In all three you have anthropomorphic gods, capable of assuming animal shapes, tricky, capricious, limited in many undivine ways, yet endowed with magical powers. So far the mythical gods of Homer, of the Edda, of any of the Brahmanas, are on a level with each other, and not much above the gods of savage mythology. This stuff of myth is _quod semper, quod ubique, quod ab omnibus_, and is the original gift of the savage intellect. But the final treatment, the ultimate literary form of the myth, varies in each race. Homeric gods, like Red Indian, Thlinkeet, or Australian gods, can assume the shapes of birds. But when we read, in Homer, of the arming of Athene, the hunting of Artemis, the vision of golden Aphrodite, the apparition of Hermes, like a young man when the flower of youth is loveliest, then we recognise the effect of race upon myth, the effect of the Greek genius at work on rude material. Between the Olympians and a Thlinkeet god there is all the difference that exists between the Demeter of Cnidos