time the method and results of the modern science of mythology were independently applied to the domain of Hebrew antiquity. It must be called a happy accident that the mythical character of the Hebrew heroes could be proved by so convincing an example as Shimshôn (Samson); for even the wildest scepticism cannot doubt that this name is equivalent to shemesh, 'sun,' and that this fact gives us an undeniable right to maintain the solar significance of the hero, and to see in his battles the contest of the Sun against darkness and storms.
§4. c.) But the Old Testament stories do not cease to be a source for mythological investigation exactly where the traditions of Genesis and the Book of Judges are succeeded by really historical accounts. For it is an admitted fact that, as soon as ever the myths have lost their original meaning by the personification of their figures, mythical characteristics are not limited to their proper domain, but often actually attach themselves to historical persons and historical actions. Alexander the Great, for example, is a phenomenon whose historical character could not be shaken by the very boldest criticism. Yet the story even of Alexander's acts and fortunes has been forced to bear some characteristics of the Solar myth, traits which were originally peculiar to the Sun-hero, as especially the journey into the realm of darkness.[1] Accordingly, not every phenomenon in the traditional characteristics of which we discover solar features is mythical, even though, strictly speaking, it can scarcely be classed with history (as e.g. William Tell). It is highly erroneous to speak, as is often done, of myth and history as two opposites which exclude any third possibility.
However, there are two points to which we ought to attend when considering the attachment of mythic ele-
- ↑ How readily Alexander's history was combined with the Solar myth is best proved by the fact that Arabian tradition gives Alexander a Sun-name, the variously interpreted Ḏû-l-karnein = the Horned, i.e. the Beaming.
