exclusively to denote local relations.[109] In myths also we find the conception of Space and of motion in space predominant. A large group of names of the Dawn in the Aryan mythology is formed by composition of adjectives with εὐρυ and its etymological relatives, and yields variations on the notion ‘shining afar,’[110] always bearing witness to local extension and motion. And in the Hebrew myths a number of solar names designate the solar figures, as _going_, _moving_, &c.[111] Even in cases where _rapid_ motion is spoken of, a great result of such motion is not treated as attained in a _short time_; but described rather by the _space_ that has been passed through. On the other hand, when we consider the notion of Time, and the question how far it is acknowledged in myths, we observe that at the earliest mythical stage the distinction of Time is only very feebly presented. We must demonstrate this at this place while treating of the method of mythology. The myth makes a distinction between the bright radiant sunny heaven and the dark heaven. Now as to this darkness, it is indifferent whether it is the darkness of night or that of the overclouded heaven by day. The myth notices only the phenomenon of the dark sky, darkness as a physical fact or state, considers only _What_ is there? but does not distinguish the _When_?—the time in which this darkness occurs. Hence in the myth the nightly heaven and the stormy or cloudy heaven are synonymous, since it does not distinguish day and night as alternate periods of time, but only brightness and darkness as phenomena. Hence it comes that even in later poetry and language the notions of _Rain_ and _Night_ are so closely connected, that rain is more naturally thought of in union with night than with day; therefore it is said in Arabic, ‘more liberal than the rainy night’ (anda min al-leylâ al-mâṭirâ).[112] Not only the rain, but the _Wind_ also, in contrast to the merry laughing sunshine, is conceived as closely connected with the night.[113] In the Mohammedan cosmogonic legend it is said that the rough Wind lives on the curtain of the Darkness.[114] Hence also we see that the myth does not distinguish between the _Morning Glow_ and the _Evening Glow_, but denotes the phenomenon by itself, without caring whether it precedes or follows the night. In connexion with this stands the fact that, as Steinthal has recently briefly noted,[115] mythic thought did not attain to the category of Causality; for this category presupposes a clear consciousness of succession, or of one event following another in time. Only thus can we explain myths which speak of the Dawn now as the daughter, now as the mother of the Day. On the domain of language some phenomena in the semasiology of Arabic words can be explained from this fact of the development of conceptions, as e.g. when the lexicographers translate the verb safar II. IV. to ‘pasture _early_ or _late_’: IV. V.