[151]. See Creuzer, Symbolik und Mythologie der alten Völker, 3rd ed., I. 38.
[152]. Welcker, Griechische Götterlehre, I. 169.
[153]. As the myth grows more and more into a religion, and the conception of a mighty god who excels all others becomes fixed, the production of thunder and rain, &c., is gradually transferred to this originally solar god (see also Max Müller, Chips, &c., I. 357 et seq.). The sharp division made above is therefore absolutely true only of the purely mythological stage. Conversely Indra and Varuṇa, originally figures belonging to the gloomy cloudy and rainy sky, which take the highest places in the Indian religion, are in the Vedic Hymns endowed with solar traits.
[154]. Those to whom the philosophical terms objective and subjective are not familiar must understand them respectively as impersonal or impartial, and personal or partial; the former being that which is outside the thinker’s personality, the latter that which is within him, and therefore often the reflected image of external things on his own mind.—Tr.
[155]. On the disappearance of individuality in direct proportion to antiquity, see Wilhelm von Humboldt, Ueber die Verschiedenheit des menschlichen Sprachbaues, Berlin 1836, p. 4. Lazarus appears to concede to the individual too much influence on the origin of speech; see Leben der Seele II. 115.
[156]. See the article ‘Das Epos’ in Zeitschrift für Völkerpsychologie, &c. 1868, V. 8, 10.
[157]. Nöldeke, Beiträge zur Kenntniss der Poesie der alten Araber, p. 185. 12.
[158]. Kitâb al-aġânî, VI. 137. 17.
[159]. Durrat al-ġauwâs (ed. Thorbecke), p. 178. 4.
[160]. Yâḳût, I. 934. 2.