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Rh through and through with aversion to mythology,' and concentrates his thoughts on this theme in the sixth, seventh, and eighth of the theses in which he exhibits the relation of the Egyptian mythology to the Asiatic. According to these, 'the Bible has no Mythology; it is the grand, momentous, and fortunate self-denial of Judaism to possess none.' As if a myth—which Bunsen himself had called ' pure popular poetry of the feeling for nature'—were an abomination, a defilement of the human mind, a sinful act voluntarily performed, which the Elect can deny themselves! On the other hand, 'the national sentiment mirrored in Abraham, Moses, and the primeval history generally from the Creation to the Deluge, and the expression of it, are rooted in the mythological life of the East in the earliest times,' and 'in the long period from Joseph to Moses, there have been interwoven with the life and actions of this greatest and most influential of all the men of the first age [Abraham] and the history of his son and grandson, many ancient traditions from the mythology of those tribes from whose savage natural life the Hebrews were extracted, to their own good and that of mankind and for higher ends.' According to this there are Myths belonging to the Hebrews, but not Hebrew Myths—only borrowed ones, obtained from 'Primeval Asia.'

I have exhibited Bunsen's position at some length, because, with all his advanced ideas on the essence and significance of Mythology, he still to this day dominates the minds of those who, while admitting the possibility of Semitic Mythology, are up in arms against the existence of Hebrew myths.

§5. Nevertheless, I hope it is clear from the above that Hebrew mythology is a priori possible. The following