We see the same also in the extant Phenician myth of civilisation, which is narrated by the Sanchuniathon of Philo Herennius. Perverted and spoiled as the stories of the Phenicians may have been by the pen of the Greek author, who contemplated Phenician mythology through the medium of the Greek cosmogony, corrupted and Hellenised as the proper names especially are, yet these pieces of information are undoubtedly based on real stories which were current among the Phenicians. It is a pity to lavish on them so much profound thought and symbolising combination as has been done by Bunsen, Movers and many other scholars; but, on the other hand, it is an equal mistake to condemn the entire mass as a useless forgery and declare it unworthy of attention in investigating Phenician antiquity. The real task is rather to penetrate the bewildering labyrinth of misunderstandings to the simple and original. The confirmation given in the last few years by the cuneiform inscriptions to the _Babylonica_, which are referred to the reports of Berosus, ought to moderate any extreme scepticism on the subject of the Phenician affairs which are quoted from Sanchuniathon, Mochus and others. The Phenician Cosmogony of Philo Herennius says that Chrysoros, who as the Opener, Navigator, and Smith has already appeared to us (pp. 98–9) to have a Solar character, was the progenitor of Ἄγρος or Ἀγροτής and Ἀγρύηρος, and says of these, ‘From them are derived the agriculturists and those who hunt with dogs. These latter are also called Ἀλῆται, or Wanderers to and fro. From them are derived Ἄμυνος and Μάγος, who taught men how to found villages and feed herds.’ This is only the Myth of Civilisation of the agriculturist again, which everywhere brings the commencement of agriculture, the foundation of cities and civilisation, into connexion with the Sun. As from Cain is descended Enoch, whose name is attached to the first city in the world, so from Chrysoros, the Phenician Cain, are derived those who first adapted their places of sojourn to the requirements of settled dwellings. In a word, the genealogy only asserts that the Sun occasions the choice of fixed dwellings and consequently of agricultural life. But the fact that the hunting and nomadic life[577] is introduced together with the origin of agriculture, and that the first commencement of the one is put into combination with the founders of the other, occasions some difficulty, which cannot be simply denied and put aside. Now it is certainly possible that the Myth of Civilisation among the Phenicians, in whose neighbourhood alongside of agricultural life nomadic life also was in full force—for their view extended over all Palestine and the valley of the Jordan—referred the origin even of the latter mode of life to the Sun, as the founder of all social life. But it is also possible that what Philo asserts on a Phenician authority concerning nomads and hunters is founded on a misunderstanding of the original information.