[61]. In the sixth vol. of Waitz’s Anthropologie der Naturvölker, where I obtained information about Schirren’s works.
[62]. Les premières civilisations, Paris 1874, II. 113 et seq.
[63]. Gott in der Geschichte, I. 353; a passage which, with a large part of the volume, is omitted in the greatly abridged English translation.
[64]. Aegyptens Stelle in der Weltgeschichte, V. ii. 18–19 (English tr. IV. 28–29).
[65]. Even old Plutarch observed in reference to the then favourite explanation of the myths ex ratione physica: Δεῖ δὲ μὴ νομίζειν ἁπλῶς εἰκόνας ἐκείνων (i.e. of the sun and moon) τούτους (Zeus and Hera), ἀλλ’ αὐτὸν ἐν ὕλη Δία τὸν ἥλιον καὶ αὐτὴν τὴν Ἥραν ἐν ὕλῃ τὴν σελήνην (Quaestiones Romanae, 77). See Cicero, De Nat. Deorum, III. 24: Longe aliter rem se habere, atque hominum opinio sit: eos enim, qui dii appellantur, rerum naturas esse, non figuras deorum.
[66]. Spiegel still does this up to a recent date in his Eranische Alterthumskunde, II. 19.
[67]. See Tylor, Primitive Culture, II. 287 et seq.
[68]. The story of Osiris and Typhon e.g. originally personified the vegetative life of nature and the struggles incident to it, but was afterwards transferred to the destinies of the human soul. See Ebers, Durch Gosen zum Sinai, Leipzig 1872, p. 477.
[69]. Waitz, Anthropologie der Naturvölker, III. 183.
[70]. See Roth in the Zeitschrift der deutschen morgenländischen Gesellschaft, 1848, II. 217; Albrecht Weber, Akademische Vorlesungen über indische Literaturgeschichte, Berlin 1852, p. 35.