This process of transformation of myths is inevitable, because bound up with the laws of development of the human mind and human speech; at a certain stage of the development of mind and language, the myth must become theology. But the process is gradual, so that the commencing stages of theological development do not break loose at once from the mythical consciousness, and the latter loses its colour gradually before it disappears altogether. A stage of this kind, at which Myth is turning into Religion, is most clearly exhibited by the Myth of Civilisation. Some bit of divine nature or peculiar personality always cleaves to the hero of civilisation; and some such myths actually live long unimpaired after the greater number have been metamorphosed into theology or religion. Thus, for instance, among the Hebrews the origin of religion is to be traced in its germ as far back as the nomadic age. Even at that stage, though of course towards the end of it, we observe the Hebrew myth of the beneficent sky of night and rain turning into religion. For a searching investigation of the religion of the nomadic Hebrews proves the object of their veneration to have been the dark overcast sky, connected (where it is not distinctly declared) with mythical figures of undoubtedly nocturnal character. I must briefly refer to what was indicated above (pp. 72, 73) of the worship of the night-sky and the rain among the Arabs. The religious stage of the nomadic Hebrews is still to be recognised in the reminiscences, transmitted by theocratic historians, of that age, which was to them a forty years’ wandering in the desert preceding the conquest of Palestine. To the same stock, as sources for the reconstruction of this religious stage, belong also some accounts contained in the Prophetical books; and they cannot but be considered historically credible—of course in the sense in which such reminiscences must be critically estimated as sources of history. For it is certain that such recollections lived on a very long time in the nations of antiquity, and that, if the special tendency of the reporter be stripped off, they may yield objective matter of history. The most important datum of this kind is the question of the Prophet of Tekoa, which refers to a great expanse of history—a passage which has spurred many learned men to attempt ingenious interpretations.[579] Did ye offer unto me sacrifices and offerings in the desert forty years, O house of Israel? Did ye bear the huts [read Sukkôth] of your king, and Kiyyûn (Chiun) your idol, the star [read kôkhâbh], your god whom ye had made to yourselves? (Amos V. 25, 26.)