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Cosmogonies Aryennes.[1] Indeed, if we choose to regard Apollonius Rhodius, an Alexandrine poet writing in a highly civilised age, as the representative of Orphicism, it is easy to mask and pass by the more stern and characteristic fortresses of the Orphic divine. The theriomorphic Phanes is a much less "Aryan" and agreeable object than the glorious golden-winged Eros, the love-god of Apollonius Rhodius and Aristophanes.[2]

On the whole, the Orphic fragments appear to contain survivals of savage myths of the origin of things blended with purer and later speculations. The savage ideas are finally explained by late philosophers as allegorical veils and vestments of philosophy; but the interpretation is arbitrary, and varies with the taste and fancy of each interpreter. Meanwhile the coincidence of the wilder elements with the speculations native to races in the lowest grades of civilisation is undeniable. This opinion is confirmed by the Greek myths of the origin of Man. These, too, coincide with the various absurd conjectures of savages.

In studying the various Greek local legends of the origin of Man, we encounter the difficulty of separating them from the myths of heroes, which it will be more convenient to treat separately. This difficulty we have already met in our treatment of savage traditions of the beginnings of the race. Thus we saw that among the Melanesians, Qat, and among the Ahts, Quawteaht, were heroic persons, who made men and most other things. But it was desirable to keep their performances of this sort separate from their other

  1. Essais Orientaux, p. 166.
  2. Argonautica, 1–12; Aves, 693.