With great ingenuity the Hebrews conceived that the will of God must be equivalent to His wish--that His wish must be the same as a command, and, consequently, that He could send His messenger from one spot to another in an instant; or, if He chose, He could go Himself and communicate personally, as He did with Abraham, Jacob, and Moses, and Joshua. For such a Being even light would be too slow (see Psalm xviii. 10; civ. 3, 4). From a similar thought arose the stories which have found their way into our fairy mythology of "wishing caps" which would enable the bearer to pass in an instant of time, and wholly invisibly, from one part of the world to another. In oriental countries, a carpet or a coat was the carrying agent, whilst amongst the more clumsy story-tellers of Europe, a pair of boots was furnished, whose wearer could cover twenty miles at a stride. In the plenitude of our prejudice we may smile at the caprice which invented the "wishing cap;" but if we reflect calmly upon the matter, we discover more depth of thought in this than has been shown in the formation of tales in which winged angels are introduced. The contrast will readily be recognized if we take a scene from "Fortunatus," and another from the Old Testament The former, by putting on a cap, could transport himself in a moment from Formosa to Great Britain. Whereas we learn, from Genesis xviii, that three angelic men took "a walk" from somewhere to Sodom, that they might see what sort of a place it really was. The hero in the fairy tale was not fatigued; the angels of the Hebrew mythology were glad to wash their feet, and to eat and drink, so as to recruit their energies (v. 8; Ps. lxxviii. 25.) A mythical tale like this demonstrates incontestably the mean condition of the story-teller, who does not furnish Jehovah even with a mule or ass, but makes Him go afoot. We must, therefore, regard the theological contrivance which furnished angels with wings, as being a clumsy one; indicating superficiality, rather than profound thought, and emanating from human infirmity rather than divine inspiration or direct revelation. We shall see this more distinctly if we inquire into the ideas necessarily associated with wings.