http://en.wikipedia.org/wiki/Dogon_people
Supposedly had advanced knowledge of astronomy; the existence of Sirius B, which they worshiped. These claims have some controversy among anthropologists.
Maya
http://en.wikipedia.org/wiki/Maya_mythology
http://www.criscenzo.com/jaguarsun/popolvuh.html
Aztec
http://en.wikipedia.org/wiki/Aztec_mythology
Inca
http://en.wikipedia.org/wiki/Inca_mythology
Zoroastrian creation myth
The Sikhs are really interesting for their seemingly progressive egalitarianism.
http://en.wikipedia.org/wiki/Sikh_beliefs
Lets not forget the ancient rituals of festive cruelty; human and animal sacrifice.
http://en.wikipedia.org/wiki/The_Golden_Bough
This one is my favorite.
Text of The Golden Bough
In this sacred grove there grew a certain tree round which at any time of the day, and probably far into the night, a grim figure might be seen to prowl. In his hand he carried a drawn sword, and he kept peering warily about him as if at every instant he expected to be set upon by an enemy. He was a priest and a murderer; and the man for whom he looked was sooner or later to murder him and hold the priesthood in his stead. Such was the rule of the sanctuary. A candidate for the priesthood could only succeed to office by slaying the priest, and having slain him, he retained office till he was himself slain by a stronger or a craftier.
The post which he held by this precarious tenure carried with it the title of king; but surely no crowned head ever lay uneasier, or was visited by more evil dreams, than his. For year in, year out, in summer and winter, in fair weather and in foul, he had to keep his lonely watch, and whenever he snatched a troubled slumber it was at the peril of his life. The least relaxation of his vigilance, the smallest abatement of his strength of limb or skill of fence, put him in jeopardy; grey hairs might seal his death-warrant. To gentle and pious pilgrims at the shrine the sight of him might well seem to darken the fair landscape, as when a cloud suddenly blots the sun on a bright day. The dreamy blue of Italian skies, the dappled shade of summer woods, and the sparkle of waves in the sun, can have accorded but ill with that stern and sinister figure. Rather we picture to ourselves the scene as it may have been witnessed by a belated wayfarer on one of those wild autumn nights when the dead leaves are falling thick, and the winds seem to sing the dirge of the dying year. It is a sombre picture, set to melancholy music—the background of forest showing black and jagged against a lowering and stormy sky, the sighing of the wind in the branches, the rustle of the withered leaves under foot, the lapping of the cold water on the shore, and in the foreground, pacing to and fro, now in twilight and now in gloom, a dark figure with a glitter of steel at the shoulder whenever the pale moon, riding clear of the cloud-rack, peers down at him through the matted boughs.
The strange rule of this priesthood has no parallel in classical antiquity, and cannot be explained from it. To find an explanation we must go f*rther afield. No one will probably deny that such a custom savours of a barbarous age, and, surviving into imperial times, stands out in striking isolation from the polished Italian society of the day, like a primaeval rock rising from a smooth-shaven lawn. It is the very rudeness and barbarity of the custom which allow us a hope of explaining it. For recent researches into the early history of man have revealed the essential similarity with which, under many superficial differences, the human mind has elaborated its first crude philosophy of life. Accordingly, if we can show that a barbarous custom, like that of the priesthood of Nemi, has existed elsewhere; if we can detect the motives which led to its institution; if we can prove that these motives have operated widely, perhaps universally, in human society, producing in varied circumstances a variety of institutions specifically different but generically alike; if we can show, lastly, that these very motives, with some of their derivative institutions, were actually at work in classical antiquity; then we may fairly infer that at a remoter age the same motives gave birth to the priesthood of Nemi. Such an inference, in default of direct evidence as to how the priesthood did actually arise, can never amount to demonstration. But it will be more or less probable according to the degree of completeness with which it fulfils the conditions I have indicated. The object of this book is, by meeting these conditions, to offer a fairly probable explanation of the priesthood of Nemi.
