1. Genuine myths concerning kings are found only in
traditions that know a form of sacred kingship. Temple
records from ancient Babylon mention offerings to kings
who were considered divine. Hymns addressed to them
make references to the king's union with a goddess--i.e., the
mythological motif of the "sacred marriage."
was "endowed with
life" or "imparting life." The twofold meaning of the epithet
is
understandable in other places as well,
because the function of the king is in fact double.
He mediates between the divine world and the world of
man, representing each to the other. Hence, in Egypt a
sacrifice by an individual was understood as offered to the
king and at the same time by the king. The king's role of
mediator and protector brings royal mythologies close to
myths of culture heroes. Solemn procedures in which kings
become divinities occur relatively late in history.
An early and most conspicuous case of such an apotheosis
(becoming divine) is that of Alexander the Great, who was
called a god in his lifetime. Later, apotheosis took place for
although there are no cases of an
emperor being accorded divine honours in his lifetime.
A great many legends have accumulated around the figures
of (e.g., around and King
Arthur in Britain).
2. Stories about the Holy Roman emperor Frederick I
Barbarossa and Charlemagne have a somewhat
eschatological mythical flavor, because they are said to
dwell each in his mountain (in the KyffhSuser and the
Untersberg, respectively) until they appear again to act as
saviours in a crisis.
Most narratives about great ascetics, as well as other saints,
could be regarded as legends rather than myths. There are,
however, instances of saints or ascetics who are presented
as a more than worldly model, so that a case can be made
3. for the mythological function of their legends (e.g., al-
Hallaj in Islam and St. Francis in Christianity). In the case
of traditions that have asceticism as an integral part, certain
figures and the legends around them do indeed function as
exemplars.
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