this Celtic national pride they introduced an institution of New Druids, a sort of secret society like the Freemasons. The New Druids, like the old ones, taught a sort of national religion, which however, the people having long become Christian and preserved no independent national traditions, they had mostly to invent themselves. Thus arose the so-called Celtic mythology of the god Hu and the goddess Ceridolu, etc., mere poetical fictions, which never lived in popular belief.[635] The other instance is furnished by the Hungarian national literature of the time when, to revive the ‘ancient glory,’ Andrew Horváth and Michael Vörösmarty created new myths, mythic figures and a national epic, in place of the mere fragments remaining of the old Hungarian cycle of myths, with the view of reviving national feeling and consciousness in their fellow countrymen. And a few of these new creations have in a course of a few decads of years penetrated so deep into the national mind as to be treated as something primitive and aboriginal; so e.g. Hadúr, the god of war, etc.[636] Far more organic and natural is the effect produced by the national sentiment and national opposition on the form of the myth wherever copious mythic materials exist, which it can influence and transform. The entire contents of the myths—the mythological figures and all that is told of them—are apperceived by the national movement and receive from it a new interpretation. This may be seen clearly in the case of the old Persian myth, mentioned briefly above (pp. 15, 16), where I showed that all that it told of the contests and mutual relations of the Sun and Night was, at the stage of the rising national consciousness, converted into contests between Îrân and Tûrân—the heroes of mythology became national heroes, the victorious Sun became a victorious helper and saviour of the nation, and the malicious intriguing Darkness the cunning hero of the hostile people. This national interpretation of the myth is only another side of the process which resulted in individualising the mythical figures and created personalities of theological significance. I have already insisted on the fact that another set of the mythical figures when converted into individuals assume an historical character. This comes to pass in various ways: either the myth which is turned into history first passes through the stage of religion, and then becomes history; or secondly, the historical transformation is effected in immediate sequence upon the old mythological stage; or lastly, the mythological figures assume a meaning which is at the same time both religious and historical, like the Greek Heroes. On the development of the Hebrew myth also the awakening of the national spirit exercised a great influence. The consciousness of national individuality gave a new direction to all the ideas of the Hebrews, and so also to their mythology. Among the Greeks and Indians the chief figures of mythology—not to speak of occasional