The difficulties of classification which beset the study of mythology have already been described. Nowhere are they more perplexing than when we try to classify what may be styled Cosmogonic Myths. The very word cosmogonic implies the pre-existence of the idea of a cosmos, an orderly universe, and this was exactly the last idea that could enter the mind of the myth-makers. There is no such thing as orderliness in their mythical conceptions, and no such thing as an universe. The natural question, "Who made the world, or how did the things in the world come to be?" is the question which is answered by cosmogonic myths. But it is answered piecemeal. To a Christian child the reply is given, "God made all things". We have known this reply discussed by some little girls of six (a Scotch minister's daughters, and naturally metaphysical), one of whom solved all difficulties by the impromptu myth, "God first made a little place to stand on, and then he made the rest". But savages and the myth-makers, whose stories survive into the civilised religions, could adhere firmly to no such account as this. Here occurs in the first edition of this book the following passage: "They (savages) have not, and had not, the conception of God as we understand what we mean by the word. They have, and had at most, only the small-change of the idea God,"--here the belief in a moral being who watches conduct; here again the hypothesis of a pre-human race of magnified, non-natural medicine-men, or of extra-natural beings with human and magical attributes, but often wearing the fur, and fins, and feathers of the lower animals. Mingled with these faiths (whether earlier, later, or coeval in origin with these) are the dread and love of ancestral ghosts, often transmuting themselves into worship of an imaginary and ideal first parent of the tribe, who once more is often a beast or a bird. Here is nothing like the notion of an omnipotent, invisible, spiritual being, the creator of our religion; here is only la monnaie of the conception."