e
passionate piety of St. Augustine: "_Ubi inveni veritatem, ibi inveni
Deum meum, ipsam veritatem, quam, ex quo didici, non sum oblitus._"

From this brief review of its character, the Myth will be seen to be one
of the transitory expressions of the religious sentiment, which in
enlightened lands it has already outgrown and should lay aside. So far
as it relates to events, real or alleged, historic or geologic, it deals
with that which is indifferent to pure religion; and so far as it
assumes to reveal the character, plans and temper of divinity, it is too
evidently a reflex of man's personality to be worthy of serious
refutation where it conflicts with the better guide he has within him.

FOOTNOTES:

[156-1] In this definition the word _apperception_ is used in the sense
assigned it by Professor Lazarus--the perception modified by imagination
and memory. "Mythologie ist eine Apperceptionsform der Natur und des
Menschen." (_Zeitschrift fuer Voelkerpsychologie_, Bd. i., s. 44). Most
recent mythologists omit the latter branch of the definition; for
instance, "A myth is in its origin an explanation by the uncivilized
mind of some natural phenomenon." (John Fiske, _Myths and Myth Makers_,
p. 21). This is to omit that which gives the myth its only claim to be a
product of the religious sentiment. Schopenhauer, in calling dogmas and
myths "the metaphysics of the people," fell into the same error.
Religion, as such, is always concrete.

[159-1] Half a century ago the learned Mr. Faber, in his _Origin of
Pagan Idolatry_, expressed his astonishment at "the singular, minute and
regular accordance" between the classical myths. That accordance has now
been discovered to be world-wide.

[160-1] "Ganz gleiche Mythen koennen sehr fueglich, jede selbststaendig, an
verschiedenen Oerter emporkommen." _Briefe an Woelcker._

[161-1] The last two are the modern orthodox theories, supported by
Bryant, Faber, Trench, De Maistre and Sepp. Medieval Christianity
preferred the direct agency of the Devil. Primitive Christianity leaned
to the opinion that the Grecian and Roman myth makers had stolen from
the sacred writings of the Jews.

[165-1] Sir Wm. Hamilton, _Lectures on Metaphysics_. Appendix, p. 691.

[165-2] Creuzer, _Symbolik und Mythologie_, Bd. ii., s. 107.

[166-1] Th. Noeldeke, _Zeitschrift fuer Voelkerpsychologie_, Bd. iii., s.
131.

[166-2] See a note of Prof. Spiegel to Yacna, 29, of the
_Khordah-Avesta_.

[167-1] ~