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Rh to the point at which, the above-described psychological process caused the individualising of the mythic figures. From this point it is only a step to the original formation of the myth, at which the appellations proper to the mythic figures are not proper names but appellative nouns. It is easy to see that, while investigation takes a retrograde course, beginning with the latest form of the myth and going back to arrive at its original form, exposition will take the contrary direction and pourtray its historical transformation in the natural order of growth, beginning with the primitive form discovered by analysis, and demonstrating successive transformations by the aid of history.

It is advisable, before we proceed to the materials of Hebrew mythic investigation, to elucidate the course of this historical method by a well-known example.

Let us take the story which is presented in Genesis, chap. XXII. Abraham, the forefather of the Hebrew people, at the behest of Elôhîm, is about to offer his only son Isaac as a sacrifice, but is prevented by an angel of Jahveh, who shows him a ram entangled in the thicket, which he may offer as a sacrifice to Jahveh instead of his son. The various religious tendencies connected with the two Divine names, Elôhîm and Jahveh are scarcely so prominent in any part of the Pentateuch as in the small passage under consideration. We see here the divergence of the religious ideas on both sides in reference to the value of human sacrifice. Not yet fully released from the Canaanitish system, the early Elohistic religious tendency as yet regards it as an unobjectionable performance. Jahveism abominates it, and is satisfied with the temper which is ready to sacrifice—the intentio; though this may very well be brought to express itself in the substituted sacrifice of a beast or something else. Hence our story makes Elôhîm demand the human offering, and Jahveh recommend the substitution. The present form of the legend