In adducing Aryan parallels, I am very far from thinking that where the Hebrew exhibits a striking similarity to something Aryan it has borrowed from the latter, or that, as a recent scholar tried to make out, the Hebrews themselves were originally Aryans, who afterwards took a Semitic language and preserved their Aryan habits of thought. I start from the conviction that the Myth is something universal, that the faculty of forming it cannot a priori be denied to any race as such, and that the coincidence of mythical ideas and modes of expression is the result of the uniformity of the psychological process which is the foundation of the creation of myths in all races; and this very uniformity of mythical ideas may consequently serve to psychologists as an argument for the thesis of the psychological uniformity of all races.[[3]] ‘Where no historical transference of myths can be proved,’ says Bastian very justly,[[4]] ‘the uniformity must be referred to the organic law of the growth of the mind, which will everywhere put forth similar products, corresponding and alike, but variously modified by surrounding influences.’ The oldest history of paleography exhibits on the ideographic and figurative stage the most striking similarities in the modes of apperception belonging to nations of the most various races. Lenormant says: ‘Nous pourrions faire voir, si nous voulions nous laisser aller à la tentation d’entreprendre un petit traité de l’écriture symbolique chez les différents peuples, comment certaines métaphores naturelles ont été conçues spontanément par plusieurs races diverses sans communication les unes avec les autres, et comment, par suite, le même symbole se retrouve avec le même sens dans plusieurs systèmes d’origine tout-à-fait indépendante. L’exemple le plus frappant peut-être de ce genre est celui du symbole de l’abeille, qui, ainsi que nous venons de le dire, signifie Roi dans les hiéroglyphes égyptiens, et se reconnaît encore clairement dans le type le plus ancien de l’idéogramme doué du même sens dans le cunéiforme anarien.’[[5]] The same lesson is taught by Prehistoric Archeology, the comparative study of which among the various races would present very instructive examples. In our museums we see identical implements used by men of the most various races at the same primitive stage of civilisation,[[6]] yet in this case the idea of one having borrowed from another enters no one’s head. Why should we be surprised at meeting with the very same phenomenon in Comparative Mythology?
The uniformity of the Hebrew myths with those of nations belonging to other races only becomes an obvious fact when we apply the method of modern mythological enquiry to Semitic stories. But, even without the help of this method, the mere outside of the Hebrew stories attracted the attention of many enquirers. It occasionally gave rise to the absurdest aberrations, which even now shoot out into a fresh crop of mischief. One answer, of course, was always at hand—that Greek and Egyptian narratives and ‘theogonies’ were bad translations or ‘diluted’ versions of the Hebrew; or else, as it has often been attempted in recent times to prove, the Egyptian was the original, from which everything else had flowed. The eighteenth century was especially rich in literary productions of the first species, following the lead of Gerhard Johann Voss, Huet,[[7]] Bochart, and others whose labours had prepared the way. G. Croesius published at Dort, in 1704, ‘Ὅμηρος Ἑβραῖος, sive Historia Hebraeorum ab Homero Hebraicis nominibus ac sententiis conscripta in Odyssea et Iliade,’ and V.G. Herklitz at Leipzig two years later, 1706, ‘Quod Hercules idem sit ac Josua.’ At Amsterdam a book was published in 1721 entitled ‘Parallela τῆς χρονολογίας et Historiae Sacrae,’ having the same object; and in 1730 a book in two volumes, of similar tendency, by Guillaume de Lavaur, an avocat, was published at Paris in French, and translated into German by Johann Daniel Heyden (Leipzig, 1745).[[8]] But it was reserved for the end of the century to produce the most curious specimen, in the work entitled ‘Histoire véritable des Temps Fabuleux: ouvrage qui, en dévoilant le vrai que les histoires fabuleuses ont travesti et altéré, sert à éclaircir les antiquités des peuples et surtout à venger l’histoire sainte,’ by the Abbé Guérin du Rocher. I have not seen the original edition of this work, but have consulted a later edition prepared by the Abbé Chapelle, an admirer of the author (Paris and Besançon, 1824), in five volumes, of which the first three contain the original work, and the fourth and fifth are taken up by the editor with a recapitulation of principles and a defence against the attacks of antagonists, who count among their number such men as Voltaire, De la Harpe, De Guignes, Du Voisin, Dinouart, and Anquetil du Perron. The author undertook to prove that the entire ancient history of the Egyptians and other nations is only a repetition of Biblical narratives: that thus what is related of Bothyris, Orpheus, Menes, Sesostris, and others, is identical with the Biblical history of Abraham, Jacob, Lot, Noah, and others; even the Egyptian Thebes is not a city, but Noah’s ark. The influence which this sensational book exercised on the learning of the period is very characteristic of the times. Dr. Asselini, vicar of the diocese of Paris, who had to pass judgment on it for the censorship (1779), regards it as a vindication of the Bible. The Sorbonne appropriated Guérin’s theorems, and made them the subject of theses for graduation. The King of Poland read the work through, and sent his compliments to the author. The French government accorded the Abbé an annual pension of 1,200 livres. One reviewer compares Guérin’s discoveries to those of Columbus and Newton; and a poetical panegyrist sees in them a French counterpoise to the superiority in science then possessed by England in virtue of discoveries of the first rank in physical science. He says—
Fière et docte Albion, qui dans un coin des mers
Prétends aux premier rang de la littérature,
Pour avoir à vos yeux dévoilé l’univers
Et le vrai plan de la nature,
De tes discours hautains rabaisse enfin le ton;
La France, ta rivale, va égaler ta gloire.
Ce que pour la physique a fait le grand Newton,
Du Rocher l’a fait pour l’histoire.