Page:Mythology Among the Hebrews.djvu/52

From Wikisource
Jump to navigation Jump to search
This page has been proofread, but needs to be validated.
12
MYTHOLOGY AMONG THE HEBREWS.

of the calibre of Nork and a few other inferior disciples of the school of Creuzer, we can affirm that, with the exception of a few essays, even the freest and most earnest interpreters of the Bible have examined, and do still examine, the Biblical books only as products of literature, bringing to light valuable results as to the times and tendencies of the original composition and subsequent editing of the several parts of the Canon. But on the origin and significance of the persons themselves who figure in the Biblical stories, even the freest interpreters are silent, as if the Hebrews were a people quite apart, and not to be measured by the measure of History and Psychology.

Even those who are willing to know something of Semitic myths in general resist the assumption of Hebrew myths. No one has defined his position on this point so unambiguously as Baron Bunsen, who has thought so much and so profoundly on religious matters. It is really extraordinary that this immortal man, who exerted so stimulating an influence on the studies of his young friend Max Müller, and who welcomed the latter's pioneer-essay 'Comparative Mythology' with 'especial pleasure' at the 'pure popular poetry of the feeling for nature,' exhibited so little comprehension of the aims of the new direction given to mythological studies by Müller. His view of the connexion of the Aryan mass of mythology is consequently very confused. This is especially to be regretted, because the displacement of the true point of view in mythical speculation, and the continual concessions to Creuzer and Schelling, hindered him from making permanently useful the philosophical labour expended on the understanding of the Egyptian theology. Bunsen did not separate Religion from Myths, and consequently he sees what he calls Consciousness of a God in a genealogised and systematised Mythology. It is therefore not surprising that he advanced no further than his predecessors in relation to the Hebrew myths. He speaks of the 'spirit of the Jewish people, historically penetrated