Page:Mythology Among the Hebrews.djvu/91

Rh can allow the careful graveyards found at Aurillac, Cro-Magnon and Menton, to pass as historical data. The end of the life of the myth coincides with the moment at which is formed out of the elements of the myth a religious conception of the world peopled with gods. The living and conscious existence of the myth is finished when the mythical figures become gods. Theology hurls the myth from its throne. But this is the end only of the living existence of the primitive myth; the myth transfigured and newly interpreted in a religious sense lives on, and only now begins to pass through a rich and various series of stages of development, each marked by a corresponding stage of the religion and civilisation of the men who possess it. There then spring from mythic elements, sagas, fables, tales, legends. And as religion in its primal origin appears in history not in opposition to myths, but as a higher development of them, the life of religion does not absolutely exclude that of myths. There remain, beside the myth which has been transformed into religion, other portions of the mythic matter which religion has not yet touched, and these live on as myths, so long as the process of religious transformation has not drawn them into its domain. Pure and free Monotheism in its highest development is the first force that comes forward as a denial of the mythic elements in religion. The religious history of the Hebrews reached this stage when Jahveism was fully developed.

We will for the present not trouble ourselves with these scions of the transformed myth. We will first study it only at the early stages when it still lives an unclouded, young, fresh life, untroubled by misunderstanding—the life that precedes the origin of religion from mythic elements. There are two successive stages in the historical development of mankind, which have to be