dation both in relation to psychology and to philology, and have so completely introduced them to the mind of the educated class, that I may safely omit a new exposition of this axiom of all Mythology. I content myself with pointing once more to what was shown in the preceding chapters, that these fundamental mythical themes are not something specially Aryan, but lie at the bottom of the Myth of all mankind without distinction of race, and consequently must form a starting-point when we are about to investigate Semitic or Hebrew myths.
The task of the following chapter will therefore be to find a place in the category of what is common to the whole of human kind for the myth of the Hebrews; in other words, to prove the existence of the myth-plots on Hebrew ground. As it is not my object to exhaust all the materials, to present a system already perfectly worked out on every side, or to erect a building with all its rooms and stories stuffed full, I shall confine myself to that which, after competent and sober philological criticism, can be acknowledged as certain and indubitable. I hope that other investigators, who will gain from the method pursued here a rich treasury of material, will then follow up these safe results by gleanings of their own.
§1. In the designation of the Heaven the Semite starts from the sensuous impression of height, and therefore forms the names denoting it from the roots samâ (shama) and râm, both of which express the idea of 'being high.' To the latter group belongs e.g. the Ethiopic rayam,[1] which denotes heaven. Both roots are combined in the Phenician Shâmîn-rûm. One of the most prominent figures of Hebrew mythology belongs to this category: Abh-râm the High Father, with his innumerable host of descendants.[2] We have seen above that in
