For the sons of Chrysoros, the Sun, were evidently described as hunters and wanderers. Now _Hunter_ and _Wanderer_ are, as we have seen, attributes of the Sun, who shoots his rays at the monster of the storm, and is ‘a fugitive and a vagabond,’ engaged in a migration from east to west. Cain is an exile and wanderer, but not a nomad. But through misunderstanding the Solar hunter and wanderer may have been converted into the founder of the hunting and nomadic life. Even Bunsen, though starting from a different point of view and influenced by other considerations, designated this very passage as a perversion of the Phenician account, perpetrated by Philo and perfectly in accord with the system followed by him.[578] The original Phenician account must, no doubt, have been different. § 5. Although Cain and Esau cannot possibly have been incorporated with the old Hebrew mythology till the myth of the origin of civilisation was unfolded, yet they retain the mischievous and hostile character which the nomadic myth always assigns to solar figures. This fact illustrates the general observation which I made above (see p. 81) with especial reference to the Hebrews and Arabs—that in many nations the consciousness of an advance in passing on to the agricultural life is never aroused, or only very late, and that they rather regard this advance as retrogression and look back on the nomadic state as a more perfect one. Among the Hebrews, accordingly, the heroes of civilising agriculture, with the exception of Noah, take a position in the myth far less influential than similar heroes in other nations. The sympathetic light in which Noah was regarded is closely connected with his position in the story of the Deluge, which was added at a very late period to the Hebrew series of stories.