Imperfectly as I have expounded the point in question, I hope, nevertheless, that what I have said will suffice for the present purpose. What it wants in transparency and clearness may yet be added by the application of the general remarks to the particular case.
There existed for a long time, as I have remarked, monotheistic and heathen ideas in the national mind of the Israelites side by side—the former being the newer, the latter the older. But yet the former were the ruling ideas, and always gaining strength and clearness and coming to the brightest foreground of the consciousness, whereas the latter were constantly losing ground and clearness. Thus the nation lost the true consciousness of its heathen past history and the understanding of its former condition and experiences. For no nation as such possesses that true sense for history, by which it would conceive of itself and its present existence in conscious contrast to the past, and strive to gain an objective view of the mind and nature of past ages. The consciousness of a nation is only the active present age, and knows nothing of history. Therefore, whenever a radical revolution, extending over many important domains of ideas, has come over the nation, it no longer understands its own past history which lies on the other side of the revolution. Yet the old words, sayings and stories are transmitted all the same, and they contain accounts of bygone events and conditions, ancient ideas and ancient faith. But the stories which refer to obsolete and forgotten states of things are unintelligible; the names and sayings of forgotten gods, things and ideas are empty; typical figures and phrases based on those legends and gods, though still living on the lips, have become senseless. The nation always thinks that the word must have an idea behind it. So what it does not understand, it converts into what it does; it transforms the word until it can understand it. Thus words and names have their forms altered: e.g. the French écrevisse becomes in English crawfish, and the heathen god Svantevit was changed by the Christian Slavs into Saint Vitus, and the Parisians converted Mons Martis into Montmartre. And what was reported of persons or beings represented like persons, that are no longer known, is now told of persons whose acquaintance has been newly made. In Germany it was told of the god Wuotan, that he was called Long-beard, and as such fell asleep inside a mountain; now when Wuotan was utterly forgotten, a new subject had to be found; and the legend was transferred to the heroic kings Charles [the Great] and Frederick [Barbarossa]. Moreover, the myth that forms the groundwork of the poem of the Nibelungen, which was originally told without mention of any definite time or place, was assigned to a well-known locality, and its heroes received the names of historical kings.
Every nation must of necessity act similarly; for the legends which it tells must be its own legends, and reflect its own life and present circumstances; if they have ceased to do so because its life has changed, then they are changed in accordance with the change in the life. Even the future beyond the grave is to the popular mind only the present life somewhat gilded; then how is it likely that the past shall be thought of as different from the present?
And precisely because these transformations and transferences are necessary, they take place unconsciously and unintentionally. The mind of the nation does not make them; they are an occurrence in that mind, which makes itself by itself. The nation has subjects and predicates, sounds and meanings, given to it in the legend. Now if the stream of time carries off the subjects and meanings into the ocean of oblivion, then by the psychological law the unattached predicates and sounds must fasten themselves on to any other subjects and meanings by which they can be supported. This takes place without any one intending it, and without any one observing it.
The words, names and phrases which a nation uses have to be apperceived in the moment when they are employed. This is true both of the hearer and of the speaker. But the apperceptions are dependent on the previously formed associations of ideas. Now if a German heard ‘Sinfluth,’ or if, when speaking, this word known to him by tradition presented itself to his consciousness in the course of speech, then the second part of the word, Fluth ‘flood,’ found the idea with which it was associated, and which was reproduced by being brought into consciousness by the word; but the first part, Sin, stood in no association and roused no idea. But by material relationship and partial identity of sound, Sin is associated with Sünde ‘sin,’ and the latter idea (that of sin or guilt) was at the same time associated with the word Sinfluth as a whole; thus then this idea of sinfulness was strongly lifted into prominence on two sides, much more strongly and quickly than the German Sin itself. This latter was ultimately raised into prominence only through its traditional combination with Fluth ‘flood,’ and this only as a sound; consequently in its advance it was overtaken by Sünde ‘sin,’ which was lifted into prominence partly through it (Sin), and partly also through Fluth, and therefore with double force. Consequently people spoke and thought Sünd, instead of saying without thinking Sin; and this was the direct result of a simple psychological process.[[863]] Similarly in all analogous cases. Among the Ossetes of the Caucasus the Dies Martis, Tuesday, is unconsciously converted into George’s Day; and the Dies Veneris, Friday, into Mary’s Day. In many nations the gods form a circle limited to twelve immortals; the thirteenth in a society was then a mortal, one destined to die. Similarly, even at the present day, Christians fear that out of thirteen one will die, referring it however to the company of thirteen formed by Jesus and the twelve Apostles. Again, there was a legend widely spread among Teutonic nations, of an Archer, who shot an apple from his own little boy’s head, and answered the despot at whose command he had done it, when asked about his other two arrows, that they were intended for him, in case the first had killed the child. Who was the Archer? Who was the Despot? where and what was the motive? All this was forgotten; there only remained a dim echo of the legend of the shot. But when Switzerland, a nation of archers, had shaken off the yoke of a despot, all the features of the story recovered definite names, places, time, and motive. As the stone flying through the air falls to the earth by the law of attraction, so the old legend fell into the Liberation-time.
Sometimes we forget something, but yet retain a small part of it in the memory, as when we say, I have really forgotten his name; but I am sure it begins with B. The same thing happens to nations. The name of Venus, or Holda, was forgotten; but people were sure that she was a divine woman. Now to the Christians of the middle ages ‘Divine Woman’ and ‘Mary’ were one single idea; consequently, the name Mary, unobserved, took the place of the heathen goddesses in the numerous appellations and legends which are now connected with Mary. Of Mars it was only remembered that he was a warrior; so Tuesday, which was sacred to him, could only become Saint George’s Day.
Similar was the history of the Israelites when they became monotheistic. The heathen cosmogony, and the heathen idea of the activity of the gods in physical occurrences, contradicted the new idea of the One Almighty God, before whom Nature is nothing. But even though the idea that this God alone created the world, had been long accepted and established, yet there were still, preserved in stereotyped expressions of language, many ideas which preserved from oblivion and ruin features of the old modes of thought alongside of the new. They remain, so long as attention is not drawn to the contradiction in which these separate words stand to the new general system. When the clouds were no longer regarded as a sea, as they once were, people ceased to understand the meaning of ‘the heights of the sea;’ this expression no longer finds any organ of apperception, because ‘Sea’ is no longer associated with the idea of the clouds. Therefore, the expression is sustained only by its traditional connexion with ‘heights.’ But ‘heights’ are very closely associated with earth and with the idea of mountains; and thus with the Prophet Amos[[864]] this association supplanted the older one—the living took the place of the dead. We will now, in conclusion, return to Samson.
13. HISTORY OF THE MYTH OF THE SUN-GOD.
We will now review the entire history of the old Semitic God of the Sun or of Heat, as he was present to the national consciousness of Israel.
I wonder whether I am mistaken? I flatter myself that I know the particle by which was expressed the greatest revolution ever experienced in the development of the human mind, or rather by which the mind itself was brought into existence. It is the particle ‘as’ in the verse[[865]] ‘And he [the Sun] is as a bridegroom, coming out of his chamber; he rejoices as a hero to run his course.’ Nature appears to us as a man, as mind, but is not man or mind. This is the birth of Mind, the generation of Poetry. This ‘as’ is unknown not only to the Vedas, but even to the Greeks. This does not mean that the Greeks had no poetry at all, but only that there is an inherent defect in their poetry, which is connected with the deepest foundation of their national mind. Helios, driving along the celestial road with fiery steeds, is not poetry, but only becomes poetical when we tacitly insert the ‘as’ of the Psalmist. He to whom Helios is a conscious being is childlike, if not childish: the Psalmist is poetical.