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72 out for themselves atheistic religion. As theistic religion always grows up out of the elements of myths, the religion of Nomadism must be essentially a worship of the night-heaven. Then, when the progress to the agricultural stage works the revolution in man's ideas of the world, and in the relation of his mind to external nature, of which I spoke above, when he cleaves more to the Sun and pays his reverence to him, then the worship of the nocturnal starry or overclouded rainy heaven is naturally supplanted by one of the diurnal heaven and the sun, and only residua of the ancient ideas and the ancient objects of worship are propagated into the new epoch, sometimes continuing and remaining in force unmodified, and sometimes interpreted anew in the sense of the new system. The religion and the worship of the nomad stand to those of the agriculturist in the same relation of historical succession as the two similar stages of mythology to each other. At the later stage, the elements of solar religion can undoubtedly stand peacefully side by side with the residua of the earlier stage of religion. Similarly, when nomads have relations with townsmen who have a solar religion already powerfully developed, many elements of the solar worship may find their way into the nomadic religion; of which the well-known accounts of the religion of some Arabic Beduin tribes furnish plenty of examples. To this an outside observer may probably reduce the report brought by William Gifford Palgrave, the daring explorer of Central Arabia, of the adoration of the Sun among the Bedawî. But in the order of genesis the worship of the night-sky, inclusive of that of the moon, precedes that of the day-sky and the sun. It was observed long ago that wherever sun-worship exists, moon-worship also is always to be found, being a residuum of the earlier stage of religion; but not in the reverse order. We shall have to revert in a subsequent chapter to this fact, in speaking of the