The Agâdâ, again, has preserved the following mythical expression, which Professor Schwartz interprets in this sense:[94] ‘Abraham was in possession of a precious stone which he wore round his neck all his life; when he died, God took the stone and hung it on the Sun.’[95] As has been fully proved with regard to Aryan mythology, especially by Schwartz and Kuhn, the myth calls the sunshine and other luminous bodies stones in general, or more specifically precious stones.[96] By night, as long as Abraham (the nightly heaven) lives, he bears the precious stone himself; when the night dies, God takes this stone (the moonlight) and hangs it on the sun. How cautiously we must proceed in the mythological application of the Agâdâ, is obvious to all who know the nature and origin of the Agâdâ and the Agadic collections. I will adduce one other example to show how easily one might be led astray by yielding too trustingly and unconditionally to the temptation to employ this source in the interpretation of myths. In the course of our investigations, it will become certain that Jacob belongs to the series of mythical figures which are connected with the nightly heaven. How easily would this conception be disturbed, if we were to accord to all the Agâdâ an absolute voice among the sources of Hebrew mythical investigation! For there it is said in reference to Gen. XXVIII. 11: ‘He (Jacob) reached that place and passed the night there, for _the sun was come_ (kî bhâ hash-shemesh), i.e. had set.’ On this the Agadist Chaggî of Sephoris remarks, 'This sentence indicates that Jacob, when he was in Bethel, heard the welcoming voices of the angels: "The Sun is come, the Sun is come," i.e. Jacob himself. Many years later, when Jacob’s son Joseph told his father the dream in which an allusion is made to Jacob as if he were the Sun (XXXVII. 9, 10), Jacob thought to himself, ‘Who has informed my son that my name is Sun?’[97]