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Suppose, for example, Endymion and Selene, metaphorically named (onecompared to the rolling sun, the other - compared to the moon), losthis human individuality, melt fat in the images of the moon and sunthanks to the false understanding of metaphors. What happens then? The legend of their lovemixed with the appearance and movements of two heavenly bodies; these actionsstart be interpreted as the results of known feelings and desires; thatthat way, when the sun will begin to lean to the West, and the moon, swim onthe mid-palate will become to follow him, this fact begins to explain thisfollows: "Selena loves and pursues Endymion". Therefore, we geta thorough explanation of the myth without distorting it and not recommending itcontains a superfluous fiction. We can accept the biographical part of it,if not as literal fact, then, in any case, as a fact in his homebasis. It becomes easier for us to understand how the inevitable aboutthe interpretation arose from a more or less faithful to the legends these strangehe is identified actors with objects and forces, does notreminiscent of the human image. Then we learn how from the attemptsto reconcile in my mind the contradictory elements of the myth originated in the habitto attribute the actions of these nonhuman objects of human intentions. Further confirmation of the hypothesis can be found in the facts that preventthe assumption of the hypothesis the opposite. These items and powers, celestial and terrestrial,which themselves attract the most human attention, are among thehis many proper names, some are identical with different namesindividuals born in different places and had a number of differentadventure. So, the sun is known to us under a variety of names of Apollo,Of Endymion, Helios, Typhon, etc; these are all persons having incompatiblepedigrees. Such anomalies prof Max Muller explains, apparentlythe inaccuracy of legend, who "paid little attention to the contradictionsor ready to solve them sometimes the most violent measures" (Chips., vol.ii, p. 84).
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