wells and pastures, are settled and composed, not by laws and rights established once for all, but by strength of arm, or between disputants of peaceful disposition by separation: ‘And there arose strife between the herdsmen of Abram’s cattle and the herdsmen of Lot’s cattle. And Abram said to Lot, Let there be no strife, I pray thee, between me and thee, between my herdsmen and thy herdsmen; for we are brethren. Is not the whole land before thee? Separate thyself, I pray thee, from me: if thou goest to the left hand, then I will go to the right; or if thou goest to the right hand, then I will go to the left’ (Gen. XIII. 7–9).[548] And on occasion of a dispute about a well, Abimelech said to Isaac: ‘Go from us; for thou art much mightier than we. And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there’ (Gen. XXVI. 16, 17). Arts, manufactures and other occupations are inconceivable at this stage; for the wants of the nomad are so limited that the conditions of his existence are satisfied by his tents, herds, and pasture-ground. The answer which the agriculturist gives to the question about the origin of the arts and manufactures, of social order and law, all of them products of agricultural life, is what we call the Myth of Civilisation. This Myth of Civilisation, which we encounter among the most various nations, refers the authorship of the advanced and refined state of civilisation to the _Solar figures_ of the myth, which, to the prejudice of the figures of the dark sky, are brought into the foreground by the human mind on its advance to agriculture. It is therefore a spontaneous act of the human mind that is made the cause of a series of phenomena, of which it is itself really the result.