Page:Mythology Among the Hebrews.djvu/90

50 reflected as in myths. The configuration and tendency of the myths is always dependent on the ideas of men at that particular stage of civilisation which gave the myth its form and guided it to its special tendency. The traces of these historical transformations of the myths are scarcely distinguishable for small chronological divisions; but when the larger epochs of civilisation are under consideration, they cannot fail to be noted by the explorer's eye. And the discovery and demonstration of these transformations of the tendency of the myths in their relation to the great epochs of civilisation is one of the special problems of Comparative Mythology.

The solution of this problem has an intimate connexion with the answer to the question, 'When does the life of the Myth begin, and when does it end? what is its terminus a quo, and what its terminus ad quem?' This question is obviously closely bound up with the results of the psychological inquiry into the essence and conditions of production of the myth. The myth lives from the moment that man begins to interpret physical phenomena through processes brought before his eyes by his own every-day life and action; and as soon as the human mind uses in the interpretation of the phenomena of nature utterly different means from those prevalent in all myths, i.e. as soon as the phenomena of nature are not interpreted from human conditions, the myth has ended its life, and yields up its elements for other combinations. It is self-evident that the commencing point of the creation of myths can not be later than the first beginnings of language; for Myth and Language are two modes of utterance of the same intellectual activity, and the oldest declarations of the human mind. Even in the Miocene age we find man—the so-called fossil man—in possession of fire: so that even then the conditions were already present for the first growth of the elements of a Prometheus-myth. In the Postpliocene age we find him already endowed with the first breath of religious feeling, if, as is generally done, we