Thus we see that almost all the acts of Moses correspond to those of the Sun-gods. We have here not only similar mythical features, but features which in both cases unite to form one and the same cycle.
The Book of Judges, as well as the Books of Moses, exhibits ancient elements preserved from the heathen times, also in conformity with Aryan myths. So Shamgar (Judges III. 31), who slew six hundred Philistines with an ox-goad, is only Samson in another form. And his name points to the Sun-god; for it seems to me to denote ‘He that circles about in the sky.’ We must pay attention to the fact that Barak denotes ‘Lightning,’ even though Barcas is a Carthaginian name. With Barak is associated Deborah, the ‘Bee.’ Now if rain and dew are treated as Honey, then the Bee must stand for the rain-cloud. A third name occurs in this connexion—Jael (Yâʿel), the ‘Wild Goat,’ which is also a symbol of the Cloud. The Melissae (bees) and the goat Amalthea among the Greeks take each others’ places. Lastly, the manner in which Sisera is killed, by a hammer and nail, reminds one of the God of Lightning. The mode in which David kills Goliath reminds us of Thor’s battle with Hrungnir, in which he throws his hammer into Hrungnir’s forehead.
The germ of these various agreements ought in fact probably to be referred to an original identity in the mythical views of the Semites and Aryans, who were not separated till later. The Fire and (connected therewith) the Sun, and then the Storm also, may well have led to the formation of the same myths by the two races while they still lived together. The separation of the races then produced distinct developments out of the common germ, which developments, however, naturally had many points of agreement.
11. ANALOGY WITH OLD HEATHEN ELEMENTS IN THE
POPULAR IDEAS OF THE LATER AGE.
It results from the preceding historical investigation that the oldest Hebrews were heathens, and that elements belonging to heathen mythology are even present in the Bible. To gain a clearer idea of the nature of this fact, I will refer to a precisely similar case—the relation of our age to the old German heathen times.
The Germans had originally gods, worship, myths and legends—in short, a heathen faith, of their own. But for more than a thousand years all the German tribes have been Christian. Nevertheless, heathen practices still survive among them everywhere and in most various forms; and are so closely interwoven with Christian practices as to be almost ineradicable. I will only select a few instances. The old German gods still live in the names of the days of the week.[[861]] Churches and convents were founded at places which had been heathen sanctuaries; Christian feasts were fixed on days sacred to heathen deities, and thus the heathen name ‘Easter’ has maintained its existence as a designation for the highest Christian feast. Heathenism is preserved chiefly in the popular legends both of the hills and of the lowlands, in popular customs, usages, games and superstitions; all which has been lately collected in special books and periodicals. Kuhn’s collections made in North Germany and Westphalia are of especial scientific value. The gods, however, have been converted into devils and monsters, the goddesses into night-hags and witches. But religious stories, Christian legends, are also often utterly heathen; there are deeds and occurrences belonging to gods and heroes, which are attributed to the Saints and to Christ himself. Thus the killing of the Dragon, which is known as a myth to all the Aryan nations, is ascribed to Saint George. The office of the god Thor, who pursued and bound giants, is filled in Christian Norway by Saint Olave. Christ and Saint Peter wander about unrecognised in human form, to reward virtue and punish vice, as the heathen gods did before them. Mary, especially, had a multitude of lovely and charming features ascribed to her, which under heathenism were attributes of Freyja, Holda, and Bertha. A great number of flowers, plants and insects, the older names of which referred to Freyja and Venus, are called after Mary, e.g. Maiden-hair (i.e. the Virgin Mary’s hair), otherwise Capillus Veneris;[[862]] and Holda who sends snow becomes Mary: Notre Dame aux neiges, Maria ad nives. In short, ‘now Christian substance appears disguised in a heathen form, now heathen substance in Christian form,’ as Jacob Grimm says, in whose Deutsche Mythologie the reader will find much relating to this mixture of old heathen and Christian ideas in the spirit of the ‘simple folk that have a craving for myths.’
With the Hebrews it must have been much the same as with the Germans. We know that no less time than the entire period from Moses to Ezra—a thousand years of all manner of struggles and of the exercise of the greatest intellectual and moral forces—was requisite to develop the faith in One God, and make it a common and permanent possession of the people, pervading the whole spiritual consciousness.
But the fact that the Germans’ monotheism was brought to them from outside, while that of the Israelites sprang up among themselves, must surely have been favourable to the preservation of heathen characteristics among the latter. Whilst in Germany a systematised Christianity, fully conscious of the issues involved, contended against Heathendom; among the Hebrews, Monotheism unfolded all its inevitable consequences only by degrees, gradually gaining a knowledge both of itself and of the antagonism in which it was implicated towards all phases of the heathen faith, worship and life. The Germans knew that their ancestors were heathens; they endeavoured as far as possible to break with their heathen past; and yet, knowingly or unknowingly, they retained a great deal of heathenism; and the pride of the Old German popular poetry, the Nibelungen, has a primeval myth for its subject. But the contrast between the heathen and the modern age was not at all firmly fixed in the mind of the Israelites, precisely because the transition was gradual. Only exceptionally do we find any reminiscence of the old heathenism, which is put back into the most ancient times. As far as the people were able to trace their history backwards, that is, to their supposed ancestor Abraham, they put back the faith in Jahveh; or indeed still farther, to Adam. The only true God Jahveh was soon treated as the only one worshiped in the beginning, from whom mankind fell away, intentionally defying him. Abraham alone remained faithful, and therefore Jahveh elected Abraham’s descendants to be his people. Thus the Israelite fancied the faith in Jahveh to be the primitive and inalienable possession of his people, which had been only temporarily weakened, but never really lost. Even to other nations the knowledge of Jahveh could never be wanting; for they worshiped false, non-existent, gods from folly and malice, and the Israelite took for granted that they must know all that he knew. Now if even the Christian of the middle ages, although he knew that his ancestors were heathen, nevertheless often described them as acting like Christians, because he had no knowledge of heathendom, and no power of imagining a past age, except in the likeness of his own; how much more would the monotheistic Israelite picture his past ages, in which he acknowledged no heathenism at all, in a Jahveistic light? His whole history was unconsciously transformed. The heathen myths, which must have something in them, else they could not be told at all, were converted into events of the earth, closely coalescing with historical facts, what the heathen gods were said to have done was ascribed to Jahveh himself or one of his human ministers. The old Semitic gods, if not utterly forgotten, were made by the Hebrew into men of the primeval age, powerful heroes, or Patriarchs. I can invoke the authority of Ewald and Bunsen, for the assertion that no Biblical name before Abraham has any historical significance, and that of Movers for saying that Abraham is only the ancient national god of the Semites, El, who was also their first king or their ancestor, and that Israel, Abraham’s grandson, was the Semitic Herakles Palaemon. The Israelite knew no longer how his forerunners had lived and thought in those ages, while they were still heathen; and he flooded his past history with the light which shone for him, but was of recent origin. He unconsciously falsified the facts of the history, because he did not care particularly for facts. Everything heathen received a Jahveistic sense, the heathen form a Jahveistic significance, the heathen substance a Jahveistic form. Only under these conditions could the past history of Israel be made intelligible to the mind of the people.
And then, when priests and prophets came to reduce the popular stories to writing, they could certainly only complete what the populace had already begun. They also were not historians or investigators at all; instead of transporting themselves into a past age, they raised the past age to the light of the present. No doubt they were more consistent and more inventive than the populace; for they wrote with an intelligence which marks and attempts to explain inconsistencies; and even in the interest of a certain political or religious object. The heathenism, which they could not understand, seemed to them impossible; they discovered everywhere at least Jahveistic motives.
Thus, I think, the Biblical narrative of Samson was an old heathen story, transformed by a Jahveistic colouring, given to it first by the Israelitish populace, and subsequently by the author of the narrative. I have endeavoured, by the aid of parallel instances, to trace the mode of this transformation and to recover the original form and meaning of the old story.