subject-matter, the perception of which forms the ground work of the oldest mythology, is everywhere the same—the phenomena of nature and the contests of alternating elements. For very many and various races, incapable as yet of linguistic classification, endowed with the most diverse physical constitutions, inhabiting the most differing climates from the highest northern to the furthest southern latitudes, and speaking languages the most incongruous, have taken refuge in the vast unlimited house of Turanism, until legitimate parents are found for them. Turanism is therefore the best test of the controverted universality of mythological capacity. There is then no tenable reason why, for the sake of fair-sounding but meaningless distinctions, we should introduce the Semites into history with the loss of a nose, as it were, and interpret the history of the intellectual development of that race by a principle which essentially proclaims that the Semites were not born into life as infants, and never saw the sunlight till they were men, or even old men.
§4. Such reflections may have determined the French Assyriologist François Lenormant quite recenth, to claim mythology for the Semitic race also; although in so doing he does not mention the Hebrews at all.[1] For, notwithstanding the alluring mythological subject-matter deposited in the literature of its traditions, the Hebrew nation has always been a stepchild of mythological inquiry, and still awaits an investigator to do full justice to it. It is easy to be understood that a mistaken religious interest, which identified itself with the Biblical literature and warned off mythological inquiry with an energetic Noli me tangere, sharpened, it may be, with a dose of canonical or uncanonical excommunication, blockaded the passage of investigation on this path. I call it a mistaken interest, because the true interests of religion are advanced, not imperilled, by the results of science. Disregarding men
- ↑ Les premières civilisations, Paris 1874, II. 113 et seq.
