CHAPTER I. _ON HEBREW MYTHOLOGY._ § 1. At the very foundation of the investigations to which this book is devoted, we find ourselves in opposition to a wide-spread assumption: that in regard to Mythology nations may be divided into two classes, Mythological and Unmythological, or in other words, those which have had a natural gift for creating Myths, and those whose intellectual capacity never sufficed for this end. It is therefore desirable to lay down clearly our position in regard to this assumption, before we advance to the proper subject of our studies. The Myth is the result of a purely psychological operation, and is, together with language, the oldest act of the human mind. This has been shown conclusively by the modern school of mythologists who are also psychologists. Assuming then, what can scarcely be called in question, that the same psychological laws rule the intellectual activity of mankind without distinction of race, we cannot _a priori_ assume that the capacity for forming myths can be given or withheld according to ethnological categories. As there is only one physiology, and every race of mankind under the influence of certain conditions produces the same physiological functions in accordance with physiological laws, so it is also with the psychological functions, given the stimulus necessary to their production. And this stimulus acts upon mankind everywhere alike. For it is clearly proved that the Myth tells of the operations of nature, and is the mode of expressing the perception which man at the earliest stage of his intellectual life has of these operations and phenomena. These form the substance of the Myth. Consequently, wherever they act as attractions to the youthful human mind, the external conditions of the rise of Mythology are present. Not unjustly, therefore, it seems to me, has a recent psychologist spoken of the ‘Universal Presence and the Uniformity’ of myths.[42] Undoubtedly the direction of the myth will vary with the relation of natural phenomena to mankind; the myth will take one direction where man greets the sun as a friendly element, and another where the sun meets him as a hostile power; and in the rainless region the rain cannot act the same part in Mythology which it plays in the rainy parts of the earth. The manners and usages of men must also exercise a modifying influence on the subject and the direction of the Myth. As in the course of our further inquiries we shall recur to this point, I will here only refer to one example of the latter. It is well known that in the Aryan mythology, ‘the milking of cows’ is a frequently recurring expression for the shining of the sun, or as some say for the rain. In tribes which do not milk their cows, like some Negro peoples,[43] or the American natives, this mythical expression can of course not arise.