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42 which is used to express a piece of time. It properly signifies a direction or way, in a local sense; and the related Esthonian word kaude is still used exclusively to denote local relations.

In myths also we find the conception of Space and of motion in space predominant. A large group of names of the Dawn in the Aryan mythology is formed by composition of adjectives with and its etymological relatives, and yields variations on the notion 'shining afar,' always bearing witness to local extension and motion. And in the Hebrew myths a number of solar names designate the solar figures, as going, moving, &c. Even in cases where rapid motion is spoken of, a great result of such motion is not treated as attained in a short time; but described rather by the space that has been passed through.

On the other hand, when we consider the notion of Time, and the question how far it is acknowledged in myths, we observe that at the earliest mythical stage the distinction of Time is only very feebly presented. We must demonstrate this at this place while treating of the method of mythology. The myth makes a distinction between the bright radiant sunny heaven and the dark heaven. Now as to this darkness, it is indifferent whether it is the darkness of night or that of the overclouded heaven by day. The myth notices only the phenomenon of the dark sky, darkness as a physical fact or state, considers only What is there? but does not distinguish the When?—the time in which this darkness occurs. Hence in the myth the nightly heaven and the stormy or cloudy heaven are synonymous, since it does not distinguish day and night as alternate periods of time, but only brightness and darkness as phenomena. Hence it comes that even in later poetry and language the notions of Rain and Night are so closely connected, that rain is more naturally