recumbent or curved serpent (Rain)—the monsters which want to devour the Sun, but which the Sun shoots down with his arrows (Rays) or wounds with a volley of stones; or else of the myth of the battle of the Sun already set against the monster that lies in wait at the bottom of the sea to devour him (a myth which is also preserved in the story of Jonah), only that the monotheistic mind substituted Jahveh for the Sun. Many prophets frequently speak in a perfectly general way, without reference to a definite historical event, of a passage through the sea. This is by no means a reminiscence of the Passage of the Red Sea, as an event in the primeval history of the Hebrew people, unless a pointed reference is made to that; it is another application of an old mythical notion of the course taken by the Sun-hero after sunset through the sea, so as to shine again on the following morning on the opposite shore. Indeed, that Hebrew story of the Exodus itself, as we have indicated, is only a myth transformed into history by a process which we can follow, step by step, in the history of the evolution of Mythology. This becomes very clear when we examine the sequel of the above-quoted words of the anonymous Prophet of the Captivity (Is. LI. 10): ‘Art not thou it which dryeth the sea, the waters of the great deep; that maketh the depths of the sea a way for the ransomed to pass over?’ What is pictured in this verse is in the mind of the speaker an event of the same character as that referred to in the preceding verse—the killing of the Rahabh and the wounding of the Tannîn. The description of Canaan, too, as a land ‘flowing with milk and honey,’ points back to the myth of a sun-land; for the myths call the rays of the sun and moon ‘milk and honey,’ regarding the moon as a bee[81] and the sun as a cow. In Excursus E we shall speak of the mythological conception of rays of light as fluids. Palestine, which the writer wished to pourtray as possessed of every blessing, thus receives attributes which the myth gave to a place above the earth, whence the blessings of light streamed down to it. It is noteworthy that in the Çatapatha Brâhmaṇa the same mythic conception which is employed poetically in Hebrew meets us tinged already with an eschatological colour. This work (XI. 5. 6. 4) makes _milk and honey_ flow in the abodes of the Blest.[82] We also see from this that the notion of a ‘poetical figure’ requires frequent limitation. Many apparently poetical figures have their origin in an ancient mythical conception. Not everything that has the look of a poetical or rhetorical figure is one. Who would doubt, for instance, on a superficial glance, that such a phrase as nâr al-ḥarb, ‘the fire of war,’ was a figure of poetry or rhetoric? Yet it is not; it is not derived from what only exists in the fancy of the speaker, but from something which has a concrete, objective existence. We learn this from the Arabic commentary on the proverb Nâr