_Myths and Myth-Makers_, Boston 1873, p. 151 _et seq._ Footnote 61: In the sixth vol. of Waitz’s _Anthropologie der Naturvölker_, where I obtained information about Schirren’s works. Footnote 62: _Les premières civilisations_, Paris 1874, II. 113 _et seq._ Footnote 63: _Gott in der Geschichte_, I. 353; a passage which, with a large part of the volume, is omitted in the greatly abridged English translation. Footnote 64: _Aegyptens Stelle in der Weltgeschichte_, V. ii. 18–19 (English tr. IV. 28–29). Footnote 65: Even old Plutarch observed in reference to the then favourite explanation of the myths _ex ratione physica_: Δεῖ δὲ μὴ νομίζειν ἁπλῶς εἰκόνας ἐκείνων (i.e. of the sun and moon) τούτους (Zeus and Hera), ἀλλ’ αὐτὸν ἐν ὕλη Δία τὸν ἥλιον καὶ αὐτὴν τὴν Ἥραν ἐν ὕλῃ τὴν σελήνην (_Quaestiones Romanae_, 77). See Cicero, _De Nat. Deorum_, III. 24: Longe aliter rem se habere, atque hominum opinio sit: eos enim, qui dii appellantur, _rerum naturas_ esse, non _figuras deorum_. Footnote 66: Spiegel still does this up to a recent date in his _Eranische Alterthumskunde_, II. 19. Footnote 67: See Tylor, _Primitive Culture_, II. 287 _et seq._ Footnote 68: The story of Osiris and Typhon _e.g._ originally personified the vegetative life of nature and the struggles incident to it, but was afterwards transferred to the destinies of the human soul. See Ebers, _Durch Gosen zum Sinai_, Leipzig 1872, p. 477. Footnote 69: Waitz, _Anthropologie der Naturvölker_, III. 183. Footnote 70: See Roth in the _Zeitschrift der deutschen morgenländischen Gesellschaft_, 1848, II. 217; Albrecht Weber, _Akademische Vorlesungen über indische Literaturgeschichte_, Berlin 1852, p. 35. Footnote 71: See Kuenen, _The Religion of Israel_, London 1874, I. 226. ----- CHAPTER II. _SOURCES OF HEBREW MYTHOLOGY._ § 1. If it is now established that we are justified in speaking of a Hebrew Mythology, in the same sense as of the mythologies of Indians, Hellenes, Germans, &c., then the question naturally arises, Can we come upon the track of those forms of expression and those figures which generally make up the elements of the Hebrew Myth; and Are these elements when found recognisable as elements of myths, i.e. Are they expressions and stories in which the ancient Hebrew, standing on the myth-creating stage of his intellectual development, spoke of the operations and changes of Nature? That in the abstract he was as capable as the Aryan on the same stage of development of speaking myths, we have admitted in assuming the _universality_ of the formation of myths; and of what those expressions exactly consist, and what are the mythical figures which he formed, it will be the business of a subsequent chapter to exhibit.