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xx of things. Now, it is not to be thought, save by a priori reasoners, that such a folk as the Northmen—a mighty folk, far advanced in the arts of life, imaginative, literary—should have had no further creed than the totemistic myths of their primitive state; a state they have wholly left ere they enter history. Judging from universal analogy, the religion of which record remains to us was just what might be looked for at the particular stage of advancement the Northmen had reached. Of course something may have been gained from contact with other peoples—from the Greeks during the long years in which the northern races pressed upon their frontier; from the Irish during the existence of the western viking-kingdoms; but what I particularly warn young students against is the constant effort of a certain order of minds to wrest facts into agreement with their pet theories of religion or what not. The whole tendency of the more modern investigation shows that the period of myth-transmission is long over ere history begins. The same confusion of different stages of myth-making is to be found in the Greek religion, and indeed in those of all peoples; similar conditions of mind produce similar practices, apart from all borrowing of ideas and manners; in Greece we find snake-dances, bear-dances, swimming with sacred pigs, leaping about in imitation of wolves, dog-feasts, and offering of dogs’ flesh to the gods—all of them practices dating from crude savagery, mingled with ideas of exalted and noble beauty, but none now, save a bigot, would think of accusing the Greeks of having stolen all their