Tradition : Principally with Reference to Mythology and the

MYTHOLOGY. 177
the midst of solar and astral systems and legends, it
seems natural that a theory of cosmogony should commence
with light rather than darkness-at least, as
well that it should commence with light as with darkness.
But no, the universal tradition seems against it.
Much more strange is this if we connect the solar and
astral legends with any system of Sabaism. These considerations
make it plain to me that the solar and astral
legends embodied anterior traditions.
I think Mr Max Miiller will at least recognise them as
spots on the disk of his solar theory, and which must
ever remain obscure to those who refuse the light of
Scripture and tradition.
In the generations that followed Te Po came Te Ao (the light)" &c., &c.
(Vide Shortland's "Traditions of the New Zealanders," p. 55.)
Vide Gladstone, "Homer/* ii. 155; Cox, "Mythology of Aryan Nations,"
i. 15, on the relation of Phoibos to Leto. " This is precisely the
relation in which the mythical night stood to the day which was to be
born of her."
Vide on this point Wilkinson's "Ancient Egyptians" (I. chap, xiii.)
" The Mygale," says Charnpollion, " received divine honours by the
Egyptians, because it is blind, and darkness is more ancient than light."
The Arabs have the expression " night and day " (vide Wilkinson). Aristotle
says "The theologians consider all things to have been born of
night." The Orphean fragments call " night the Genesis of all things.
. . . . The Anglo-Saxons also, like the Eastern nations, began their computations
of time from night, and the years from that day corresponding
with our Christmas, which they called "Mother Night," and the Otaheitans
refer the existence of their principal deities to a state of darkness,
which they consider the origin of all things." (Vide Gen. L 2, 3; id. p.
273-4.)
M