‘to come at the _morning_ or _evening_ glow’.[116] Except by the operation of the above-named psychological fact, the express combination of these two definitions of time in one word would seem to be impossible. But the very fact just mentioned, that it is characteristic of mythical ideas to put one phenomenon into a family relation towards another, and to speak of mother, brother, son, daughter, &c., furnishes the first elements of and impulses towards the discrimination of _Succession in time_, though the discrimination itself may at the mythic stage not yet break forth into life. Phenomena occurring one after another or simultaneously are conceived in the light of the most primitive relations of the family; and when the myth-forming man speaks of father and child, the very use of these terms rouses and encourages in his mind a new category, that of _Succession in time_, or more definitely _Causality_. Another point follows naturally from this, enabling us to fix the chronological position occupied by certain myths in relation to others. If in a myth we find the fact of the temporal succession of a phenomenon treated as important, or see that a following event is in its very name described as such in relation to what preceded it, then we can justly draw the conclusion that a myth of this form belongs to an advanced stage of development, and that in determining the time of its origin we must choose a later period than we should for myths in which no conscious notion of time is visible. We shall have occasion to insist on this inference when we come into the presence of such mythic expressions as Yiphtâch _Jephthah_, i.e. the ‘Opener,’ and Yaʿaḳobh _Jacob_, i.e. the ‘Follower.’