illustrate what has been expounded. Looking at the myth of Jacob, observing the centre of the cycle, whose name—as is demonstrated at the proper place—is an appellation of the starry heaven, how he strives against the _Red_, ‘Edôm,’ and the _White_, ‘Lâbhân,’ and seeing that the myth-maker’s sympathy always inclines to Jacob, that his over-reaching of his enemies always appears in a light favourable to him, and that his defeats always wear a tragic colour, I can conclude that this cycle of myths belongs to Nomadism. The same inference must be drawn from an examination of the myth of Joseph. But if I look at the hymn to Judah, or consider the myth of Samson and what the Hebrew told of the Sun-giant with his long locks, of his being blinded, and of his fall, then I know that I have to do with myths of agricultural people. With regard to the antipathy felt towards the scorching sun, I will finally call attention to the ideas held by the tribe of Atarantes in Herod. IV. 184, where it is said: οὕτοι τῷ ἡλίῳ ὑπερβάλλοντι καταρέονται, καὶ πρὸς τούτοισι πάντα τὰ αἰσχρὰ λοιδορέονται, ὅτι σφέας καίων ἐπιτρίβει, αὐτούς τε τοὺς ἀνθρώπους καὶ τὴν χώρην αὐτῶν.[209] § 6. It is a remarkable fact in the history of the human mind that many nations which made the advance from the nomadic to the agricultural life under the condition that either Nomadism still continues to vegetate in the nation as an isolated residuum of the previous stage, or that the advance affects only a part, though an influential one, of the nation, whilst another equally considerable portion remains at the old stage of civilisation, not only have no consciousness that the transition is an advance, but even hold to a conviction that they have taken a step towards what is worse, and have sunk lower by exchanging pasture for crops. The nomad cherishes the proud feeling of high nobility and looks haughtily down on the agriculturist bound to the clod. Even the half-savage Dinka in Central Africa, who leads a nomadic life, calls the agriculturist Dyoor ‘a man of the woods,’ or ‘wild man,’ and considers himself more privileged and nobler.[210] Everyone who knows anything of the nature and history of Arabic civilisation knows the pride of the Bedawî and the ironical contempt with which they look down upon the Ḥaḍarî. For the Semites are especially characterised by this tendency.[211] The Hellenic mind is totally different. To the Hellene the agricultural life only is a morally perfect condition; his poet has given expression to this feeling in the beautiful words:— Τῆς πᾶσιν ἀνθρώποισιν εἰρήνης φίλης πιστὴ τροφὸς ταμία συνεργὸς ἐπίτροπος θυγατὴρ ἀδελφὴ πάντα ταῦτ’ ἐχρῆτό μοι _σοι δ’ ὄνομα δὴ τί ἔστιν; ὅτι γεωργία_...[212] And to the Roman poet of a period troubled by wars peaceful agriculture is not only the most ideal condition of human life, but also the happy state of innocence of primeval mankind:—