the teaching of men by a god, but as an essential determination of humanity, or indeed of spirituality, which is not truly, if it does not express itself. They will also, if we like, be the philosophic doctrines of materialism and of evolutionism; but these, in order to be accepted as philosophic, must prove, like the preceding, that they do not substitute representations for concepts and are strictly founded upon thought and employ its method, that is to say, that they are philosophy and not mythology. For this reason, in philosophical criticism, adverse philosophies often accuse one another of being more or less mythological, and we hear of the mythology of _atoms,_ the mythology of _chance,_ the mythology of _ether,_ of the _two substances,_ of _monads,_ of the _blind will,_ of the _Unconscious,_ or, if you like, of the mythology of the _immanent Spirit._ [Sidenote: _Problems concerning the theory of myth._] The particular treatment of all the problems that concern the myth does not belong to this place, where it was important solely to determine the proper nature of that spiritual formation. It is customary, for instance, to distinguish between _myth_ and _legend,_ attributing the first name to stories of universal content, and the second to stories with an individual and historical content. This partition is analogous to that between philosophy in the strict sense and history, and as such, though it possesses no little practical importance, it is without philosophic value, because, as has been remarked, in myth the universal becomes history and history becomes legend. Nor is it only legend of the past, but it extends even to the future, and thus appear _apocalypses,_ the legend of the _Millennium,_ and _eschatology._ Again, myths are usually distinguished as _physical_ and _ethical,_ and this division is in turn analogous to that between the philosophy of the external world and the philosophy of the internal world, the philosophy of nature and the philosophy of the spirit, and stands or falls with it. So that by this criticism we can solve the disputes as to whether physical myths precede ethical or inversely, whether the origin of myth is or is not anthropomorphic, and the like. [Sidenote: _Myth and religion. Identity of the two spiritual formations._]