The interest of oral fiction, therefore, is not lessened by immigration, which does not prevent the oral literature from serving its purpose as a mirror of mentality, in the same manner as the written literature of more cultivated races, which forms its counterpart.
In the case of tale-elements included in mythic systems, there arises a deep interest in examination of the evolution which they are made to undergo. Examining the conditions of such development, Dr. Boas finds that a considerable part is played by changes of geographical environment, but a much greater by alterations of social structure. Of the latter process he finds striking illustrations among the tribes of British Columbia. Here on the coast exists a complex clan organization reflected in tradition. On the other hand, the tribes of the interior in general formerly possessed the free social structure characteristic of the Thompson River folk; but certain races of the stock, in contact with the coast, have been led to replace the original loose village community by one claiming descent from a common ancestor, a change which has profoundly modified the mythology.
In conclusion, the author of the Introduction hints at a remarkable theory of mythological formation. According to his view, the material out of which the myths of primitive peoples are constructed must be regarded as being of heterogeneous origin, in great part adopted ready-made. The manner in which foreign and indigenous matter is interwoven and worked into a fabric somewhat homogeneous depends in considerable measure upon social conditions and habits. Actions which form social laws, and go to make up the habits of a people, are introduced into ritual, and receive prescribed forms of expression. The myth itself is made to conform to the prevalent social characteristics, although exceptions are found, to be explained as survivals of an earlier social state; such survivals are of two kinds, according as the memory of antique customs is preserved in the form of myth, or earlier myths are retained in the midst of altered custom. These survivals thus serve as evidence of the gradual assimilation which is forever taking place between social structure and inherited tradition. Such alteration has a tendency to obscure the original significance of the myth. "The contents of mythology prove clearly that attempts at the explanation of nature are the primary source of myths. But we must bear in mind that, owing to the modifications they have undergone, we cannot hope to gain an insight into their earliest form by comparisons and investigations, unless these are based on a thorough inquiry into the historical changes that have given to myths their present forms. It would seem that mythological worlds have been built up, only to be shattered again, and that new worlds have arisen from the fragments."
W. W. N.
