Still there is another question which ought to come under our notice here, the answer to which shall form the conclusion of this chapter. When the nomad Hebrew’s Myth of the victory of the night-sky over the day-sky, or of the unjust violence to which the dark sky falls a victim, was converted into a nomadic Religion, in which the mythical figures were individualised and adored as great powers; was not adoration then addressed to the _names_ which had been assigned to the night-sky in the myth of the nomads? In other words, were not the deities themselves called Abram, Jacob, etc., just as among the Aryans the mythical figures when converted into gods were called by the same names as they had in the myth? For it was mainly the appellations becoming unintelligible that occasioned the process of transformation, and so it would be expected that in the resulting religion these names would occupy the centre. It is, indeed, the consequence which we should necessarily infer _a priori_ from all that has been said. We should infer that those names of the sky of night and rain, of which the myth of the nomad was chiefly composed, at the theological stage became names of theological meaning. Yet this does not appear at all clearly in the Old Testament books. The reason is, that most of the historical books belonging to the Bible are coloured by a theocratic conception, and as literary works are advanced even beyond that stage of the national mind at which the mythical figures were converted into _Ancestors_. For not only religion, but history also, is formed out of myths at a certain stage of their development. But the mythical names really belonged first to theological nomenclature before they became historical, as names of Ancestors. This is proved by the fact, which has been mentioned already for another purpose, on which Dozy, in his book on Jewish-Arabic Religious History, has with excellent tact laid emphasis,[603] that none of these mythical names occurs as a human name in the whole course of ancient history, and even in modern history not till late,[604] any more than an Indian would be named Sûrya, Ushas or Dahanâ, or a Roman Jupiter or Saturn, or a Greek Herakles or Aphrodite. This proves that the mythical names of the Hebrew nomads possessed a super-human significance before they became historical names. Yet there is still a fact belonging to the latest age which shows that the memory of a former connexion of theological ideas with the names Abram and Jacob had not even then altogether vanished. The great Prophet of the Hebrew people in the Babylonian Captivity, whose name is unknown to us only that we may admire the more his noble soaring spirit, cries in a prayer to Jahveh: For thou [Jahveh] art our Father; Abraham knew us not, And Israel [Jacob] acknowledged us not; Thou, Jahveh, art our Father, Our Redeemer, whose name was from eternity.—Is. LXIII. 16.