However, there are two points to which we ought to attend when considering the attachment of mythic elements to historical phenomena. First, it is usual, as we have just mentioned, to find one or another mythical characteristic attached to historical phenomena, as we may observe (to keep on specifically Hebrew ground) in the portraiture of the character of David or of Elijah (see Chap. V. § 8). The residence of the Hebrews in Egypt, and their exodus thence under the guidance and training of an enthusiast for the freedom of his tribe, form a series of strictly historical facts, which find confirmation even in the documents of ancient Egypt. But the traditional narrative of these events, elaborated by the Hebrew people, was involuntarily associated with characteristics of that Solar myth which forms the oldest mental activity of mankind in general. Thus, for example, the passage through the sea by night is to be compared with the myth of the setting sun, which travels all night through the sea, and rises again in the morning on the opposite side. Similarly, we find attached to the picture of the life of Moses, which the Biblical narrative presents with a theocratic colouring, solar characteristics, indeed more specifically features of the myth of Prometheus. These have been clearly exhibited by Steinthal in his fine Treatise on the Prometheus-story, to which I will here only refer without reproducing its contents.[75] Secondly, we must consider the converse relation—that historical facts, the names of the agents of which have not been preserved in the popular mind, may be attached to mythical names. We can go back to the time of the Judges for an example of this. It is evidently real history that we read of the embittered contests waged by the Hebrews in that age against the Philistines and other tribes of Canaan. Remembrance of these contests, in the absence of historical names, helped itself out by the mythical appellations which, after the individualising of mythical figures, had obtained significance as personal names. In the first case the bearers of the names are historical persons, and the features of the story belong to mythology; in the second, history is wedded to mythical names. In both directions, accordingly, the Hebrew history treated critically is a source for mythological investigation.