on the Story of Reynard the Fox in South Africa, makes the remark that a mythological genius is peculiar to nations in whose languages a distinction of gender in nouns finds expression, whereas those whose languages possess no formal distinction of gender in nouns, have no proper mythology, but their religion stands on that original stage which is the starting-point of all human religion, namely that of the cultus of their ancestors.[1] It is obvious that this learned linguist's distinction involves a confusion of Myth and Religion, which we shall find in the course of our subsequent investigations to be untenable. At present we will disregard this point, and only refer to the mythologies of the Finnish-Ugrian nations—peoples whose languages do not indicate any distinction of gender in their nouns. Or can it be said that the substance of the epos of Kalevala is not proper mythology? To be sure, in nations whose mind never evolved the category of grammatical gender in their languages, the myth will take such a direction as will give to the sexual idea, so charming a feature in the Aryan mythology, much less prominence. For the mode of conception which is conveyed by the distinction of 'die Sonne' and 'der Mond,' or 'hic sol' and 'haec luna,' cannot arise where this distinction is not made. But the figures of a mythology not only vary as to sex and genealogy, but act also; they are busy, they fight and kill, and the story of these actions and fights is quite independent of the gender-idea in language. Stories of them, consequently, which we call Myths, may exist even where the genius of language has opposed the distinction of gender.
§3. The second point of view, from which some have denied to a section of the human race the faculty and tendency to form myths, is ethnological. Either the Semites in general or the Hebrews specially fell a sacrifice to this
- ↑ W. H. I. Bleek, Reynard the Fox in South Africa, 1864, pp. xx-xxvi. See Max Müller's Introduction to the Science of Religion, London 1873, p. 54.
