So the more ancient narratives, that are called mythological, as we will hereafter see, when collected, systematized and written by masters in the art, have a value not only as indicating the incipient, though imperfect development of the race, but in most cases, after the winnowing processes applied have driven away the chaff, some kernels of truth will remain, more than enough to repay those who mostly study them as interesting relics of a primitive society, the earnest, impassioned deliverances of nature’s children, yet unsophisticated by “philosophy falsely so called.” We will a little further extend, and corroborate these views by another quotation from a high authority on the subject. “Myths,” he says, “are figurative representations of events or ideas in the garb of history; they develop themselves spontaneously, and unartificially in the consciousness of a primitive people; instead of being products of design and invention, they symbolize the forces of nature under whose influence they are formed, and have an essentially religious character.” The same authority further says: “The myth proceeds from an idea, either true or false; the legend proceeds from facts, more or less clearly apprehended, in which the idea was discovered. The one transforms poetry, religion or philosophy into history; the other modifies history with reference to conceptions of poetry, religion and philosophy.” All persons interested in classical studies, and having given much attention to comparative philology, find in the early history of mankind an age in which words were very few—mostly names of things, and not used to express abstract ideas, or any other than those things necessary to the simplest modes of life. As words increased in number, some were introduced expressive of qualities, relations and acts. They are found variously related, phrases and brief sentences appear, the language becomes organic, and the first elements of its grammar are discovered.