The solution of this problem has an intimate connexion with the answer to the question, ‘When does the life of the Myth begin, and when does it end? what is its _terminus a quo_, and what its _terminus ad quem_?’ This question is obviously closely bound up with the results of the psychological inquiry into the essence and conditions of production of the myth. The myth lives from the moment that man begins to interpret physical phenomena through processes brought before his eyes by his own every-day life and action; and as soon as the human mind uses in the interpretation of the phenomena of nature utterly different means from those prevalent in all myths, i.e. as soon as the phenomena of nature are not interpreted from human conditions, the myth has ended its life, and yields up its elements for other combinations. It is self-evident that the commencing point of the creation of myths cannot be later than the first beginnings of language; for Myth and Language are two modes of utterance of the same intellectual activity, and the oldest declarations of the human mind. Even in the Miocene age we find man—the so-called fossil man—in possession of fire: so that even then the conditions were already present for the first growth of the elements of a Prometheus-myth. In the Postpliocene age we find him already endowed with the first breath of religious feeling, if, as is generally done, we can allow the careful graveyards found at Aurillac, Cro-Magnon and Menton, to pass as historical data.[120] The end of the life of the myth coincides with the moment at which is formed out of the elements of the myth a _religious_ conception of the world peopled with gods. The living and conscious existence of the myth is finished when the mythical figures become gods. Theology hurls the myth from its throne. But this is the end only of the living existence of the primitive myth; the myth transfigured and newly interpreted in a religious sense lives on, and only now begins to pass through a rich and various series of stages of development, each marked by a corresponding stage of the religion and civilisation of the men who possess it. There then spring from mythic elements, sagas, fables, tales, legends. And as religion in its primal origin appears in history not in opposition to myths, but as a higher development of them, the life of religion does not absolutely exclude that of myths. There remain, beside the myth which has been transformed into religion, other portions of the mythic matter which religion has not yet touched, and these live on as myths, so long as the process of religious transformation has not drawn them into its domain. Pure and free Monotheism in its highest development is the first force that comes forward as a denial of the mythic elements in religion. The religious history of the Hebrews reached this stage when Jahveism was fully developed.