I am arguing that the two classes of ideas arise from two separate human moods; moods as different and distinct as lust and love. I am arguing that, as far as our information goes, the nobler set of ideas is as ancient as the lower. Personally (though we cannot have direct evidence) I find it easy to believe that the loftier notions are the earlier. If man began with the conception of a powerful and beneficent Maker or Father, then I can see how the humorous savage fancy ran away with the idea of Power, and attributed to a potent being just such tricks as a waggish and libidinous savage would like to play if he could. Moreover, I have actually traced (in 'Myth, Ritual, and Religion') some plausible processes of mythical accretion. The early mind was not only religious, in its way, but scientific, in its way. It embraced the idea of Evolution as well as the idea of Creation. To one mood a Maker seemed to exist. But the institution of Totemism (whatever its origin) suggested the idea of Evolution; for men, it was held, developed out of their Totems-animals and plants. But then, on the other hand, Zeus, or Baiame, or Mungun-ngaur, was regarded as their Father. How were these contradictions to be reconciled? Easily, thus: Zeus _was_ the Father, but, in each case, was the Father by an amour in which he wore the form of the Totem-snake, swan, bull, ant, dog, or the like. At once a degraded set of secondary erotic myths cluster around Zeus. Again, it is notoriously the nature of man to attribute every institution to a primal inventor or legislator. Men then, find themselves performing certain rites, often of a buffooning or scandalous character; and, in origin, mainly magical, intended for the increase of game, edible plants, or, later, for the benefit of the crops. _Why_ do they perform these rites? they ask: and, looking about, as usual, for a primal initiator, they attribute what they do to a primal being, the Corn Spirit, Demeter, or to Zeus, or to Baiame, or Manabozho, or Punjel. This is man's usual way of going back to origins. Instantly, then, a new set of parasitic myths crystallises round a Being who, perhaps, was originally moral. The savage mind, in short, has not maintained itself on the high level, any more than the facetious mediaeval myths maintained themselves, say, on the original level of the conception of the character of St. Peter, the keeper of the keys of Heaven.