Last year Dr. Martin Schultze announced a ‘Mythology of the Hebrews in its connexion with those of the Indogermans and of the Egyptians’[31] as about to appear. The method followed by the author in a preliminary specimen[32] was not such as to induce me to delay the publication of my work and wait for his, even though he promised to give a complete system, which was not my intention.[33] My manuscript was already in the publishers’ hands, when the papers announced the publication of a learned book by Dr. Grill, ‘The Patriarchs of Mankind: a contribution towards the establishment of a Science of Hebrew Archeology;’[34] and more than ten sheets were printed before I could gather, from a review of it in the _Jenaer Literaturzeitung_, in how close a connexion it stood to the subject of my book; for from the title alone I was not likely to suspect anything on Mythology. I cannot pretend to explain in a few lines my opinion of so large a book as Dr. Grill’s. But as he starts with the assumption of the impossibility of a Semitic Mythology, and endeavours to establish the view that the Hebrew Myth is that of an Indogermanic people, that the Hebrews were Indogermans, and that the Hebrew mythological proper names can find an etymology only in Sanskrit, I have great pleasure in referring him to p. 25 and to Chapter V. of my book, where he may convince himself that no very daring etymological leaps nor arbitrary assumptions of phonological laws of transformation are necessary to explain the Hebrew mythological figures and their appellations from the Semitic languages themselves. It must, no doubt, be admitted that in some cases—but the minority—the formation of the proper names used in Mythology is not quite in accordance with grammatical analogy. I account for this by the peculiar feature of the Semitic languages, that an appellative on becoming a proper name often takes a peculiar form, differing in some respect from that of the original appellative: ‘al-ʿadl li-l-ʿalamîyyâ,’ as the Arabian grammarians say.[35] There will always be _cruces_. Is it possible to indicate a satisfactory etymon for every proper name of the Greek mythology? and if not, ought we on that account to explain the Greek out of Semitic, whenever a case occurs which tempts us to do so, as our learned ancestors did?[36] For transformation is always easy to find; since etymology is allowed to be a science in which the consonants go for but little, and the vowels have nothing at all to say for themselves! It certainly seems a pity to waste ingenuity in trying to banish out of the Semitic stock names which sound Semitic and can be recognised as such without the employment of any law of transformation at all, like Yiphtâch (Jephthah), Nôach (Noah), and Debhôrâ (Deborah), and in dissolving by Sanskrit solvents the Hebrew impress of a word like Yehôshûaʿ (Joshua), produced by Jahveism out of the original Hôshêaʿ, and not even mythical at all, in order to make it into a ‘Dog of