Part 18 (1/2)

”Long locks of hair and a long beard are mythological attributes of the Sun. The Sun's rays are compared with locks of hair on the face or head of the Sun.

”When the sun sets and leaves his place to the darkness, or when the powerful Summer Sun is succeeded by the weak rays of the Winter Sun, then Samson's long locks, in which alone his strength lies, are cut off through the treachery of his deceitful concubine, Delilah, the 'languis.h.i.+ng, languid,'

according to the meaning of the name (Delilah). The Beaming Apollo, moreover, is called the _Unshaven_; and Minos cannot conquer the solar hero Nisos, _till the latter loses his golden hair_.”[72:1]

Through the influence of Delilah, Samson is at last made a prisoner. He tells her the secret of his strength, the _seven_ locks of hair are shaven off, and his strength leaves him. The shearing of the locks of the Sun must be followed by darkness and ruin.

From the shoulders of Phoibos Lykegenes flow the sacred locks, over which no razor might pa.s.s, and on the head of Nisos they become a palladium, invested with a mysterious power.[72:2] The long locks of hair which flow over his shoulders are taken from his head by Skylla, while he is asleep, and, like another Delilah, she thus delivers him and his people into the power of Minos.[72:3]

Prof. Steinthal says of Samson:

”His hair is a figure of increase and luxuriant fullness. In Winter, when nature appears to have lost all strength, the G.o.d of growing young life has lost his hair. In the Spring the hair grows again, and nature returns to life again. Of this original conception the Bible story still preserves a trace.

Samson's hair, after being cut off, grows again, and his strength comes back with it.”[72:4]

Towards the end of his career, Samson's eyes are put out. Even here, the Hebrew writes with a singular fidelity to the old mythical speech. The tender light of evening is blotted out by the dark vapors; the light of the _Sun_ is quenched in gloom. _Samson's eyes are put out._

dipus, whose history resembles that of Samson and Hercules in many respects, tears out his eyes, towards the end of his career. In other words, the _Sun_ has blinded himself. Clouds and darkness have closed in about him, and the clear light is blotted out of the heaven.[72:5]

The final act, Samson's death, reminds us clearly and decisively of the Phenician Hercules, as Sun-G.o.d, who died at the Winter Solstice in the furthest West, where his _two pillars_ are set up to mark the end of his wanderings.

Samson also died at the _two pillars_, but in his case they are not the Pillars of the World, but are only set up in the middle of a great banqueting-hall. A feast was being held in honor of Dagon, the Fish-G.o.d; the Sun was in the sign of the Waterman, _Samson, the Sun-G.o.d, died_.[73:1]

The ethnology of the _name_ of Samson, as well as his adventures, are very closely connected with the _Solar_ Hercules. _”Samson” was the name of the Sun._[73:2] In Arabic, ”_Shams-on_” means the _Sun_.[73:3] Samson had _seven_ locks of hair, the number of the planetary bodies.[73:4]

The author of ”The Religion of Israel,” speaking of Samson, says:

”The story of Samson and his deeds originated in a _Solar myth_, which was afterwards transformed by the narrator into a _saga_ about a mighty hero and deliverer of Israel. The very _name_ 'Samson,' is derived from the Hebrew word, and means 'Sun.' The hero's flowing locks were originally the _rays of the sun_, and other traces of the old myth have been preserved.”[73:5]

Prof. Oort says:

”The story of Samson is simply a solar myth. In some of the features of the story the original meaning may be traced quite clearly, but in others the myth can no longer be recognized.

The exploits of some Danite hero, such as Shamgar, who 'slew six hundred Philistines with an ox-goad' (Judges iii. 31), have been woven into it; the whole has been remodeled after the ideas of the prophets of later ages, and finally, it has been fitted into the framework of the period of the Judges, as conceived by the writer of the book called after them.”[73:6]

Again he says:

”The myth that lies at the foundation of this story is a description of the sun's course during the six winter months.

The G.o.d is gradually encompa.s.sed by his enemies, mist and darkness. At first he easily maintains his freedom, and gives glorious proofs of his strength; but the fetters grow stronger and stronger, until at last he is robbed of his crown of rays, and loses all his power and glory. _Such is the Sun in Winter._ But he has not lost his splendor forever. Gradually his strength returns, at last he reappears; and though he still seems to allow himself to be mocked, yet the power of avenging himself has returned, and in the end he triumphs over his enemies once more.”[73:7]

Other nations beside the Hebrews and Greeks had their ”mighty men” and lion-killers. The Hindoos had their Samson. His name was Bala-Rama, the ”_Strong Rama_.” He was considered by some an incarnation of Vishnu.[73:8]

Captain Wilford says, in ”Asiatic Researches:”

”The _Indian_ Hercules, according to Cicero, was called _Belus_. He is the same as _Bala_, the brother of Crishna, and both are conjointly wors.h.i.+ped at Mutra; indeed, they are considered as one Avatar or Incarnation of Vishnou. _Bala_ is represented as a stout man, _with a club in his hand_. He is also called _Bala-rama._”[74:1]

There is a Hindoo legend which relates that Sevah had an encounter with a tiger, ”whose mouth expanded like a cave, and whose voice resembled thunder.” He slew the monster, and, like Hercules, covered himself with the skin.[74:2]

The a.s.syrians and Lydians, both Semitic nations, wors.h.i.+ped a Sun-G.o.d named Sandan or Sandon. He also was believed to be a _lion-killer_, and frequently figured struggling with the lion, or standing upon the slain lion.[74:3]

Ninevah, too, had her mighty hero and king, who slew a lion and other monsters. Layard, in his excavations, discovered a _bas-relief_ representation of this hero triumphing over the lion and wild bull.[74:4]

The Ancient Babylonians had a hero lion-slayer, Izdubar by name. The destruction of the lion, and other monsters, by Izdubar, is often depicted on the cylinders and engraved gems belonging to the early Babylonian monarchy.[74:5]