Chapter VI
. § 5, pp. 224, 5.
-----
Footnote 244:
Osiander (_Zeitschrift der D. M. G._, 1853, VII. 437) is inclined to combine with this the old Arabic _Rayâm_ or _Riyâm_.
Footnote 245:
The added Abh in Abhrâm, compared with the other expressions in which the quality of _father_ is not emphasized, finds an exact parallel in Δη ( = Γη)-μητήρ and Γαῖα.
Footnote 246:
_Opuscula Arabica_ (ed. W. Wright, Leyden 1859), p. 30. 2; 34. 5. This usage is made possible by the signification _Cloud_, which is peculiar to the word samâ in Arabic (Sprenger, _Das Leben und die Lehre des Mohammed_, I. 544).
Footnote 247:
Schweinfurth, _The Heart of Africa_, I. 311.
Footnote 248:
See the Count von Baudissin, _Studien zur semitischen Religionsgeschichte_, Leipzig 1876, I. p. 306 _et seqq._
Footnote 249:
Or Future, or Imperfect, as it is more generally termed.—TR.
Footnote 250:
It is worthy of note that in Arabic _pluralia fracta_ can be formed from this class of proper names. An interesting example of this is Tanʿum^u b. Ḳamiʾata, the name of the ancestor of the tribe Tanâʿum. See Ibn Dureyd, _Kitâb al-ishtiḳâḳ_, p. 85 and gloss _h_.
Footnote 251:
Strictly the Dawn.—TR.
Footnote 252:
This theory explains the connexion of ṣârach with zârach ‘to be bright.’ Accordingly, I should like to place the Hebrew ṣâraʿath _lepra_ in this same etymological group, as the relationship between ע and ה does not require demonstration; the signification would then be that of ‘whiteness’ (see Lev. XIII. 3, 4).
Footnote 253:
Hermann Vámbéry, _Uigurische Sprachmonumente und das Kudatku Bilik_, Innsbruck 1870, p. 238 _a_.
Footnote 254:
E.g. vol. IV. 26 ult.; XVIII. 3, 11. 19, 93. 11; XXV. 5. 12, 6. 6 &c. I always quote the octavo edition of the _Romance of ʿAntar_, printed by Sheikh Shâhîn in thirty-two small vols., Cairo 1286.
Footnote 255:
In De Sacy, _Chrestomathie Arabe_, II. 151. 13.
Footnote 256:
It is entitled _Nuzhat al-asrâr fî muḥâwarat al-leyl w-al-nahâr_, and is in MS. in the University Library at Leipzig: cod. Ref. no. 357, fol. 11–18.
Footnote 257:
Of this literature I will now draw attention only to a Ḳasîdâ of the old Persian poet Asadî, which is now made accessible in the edition of Rückert’s _Grammatik, Poetik und Rhetorik der Perser_, published by the care of W. Pertsch, Gotha 1874, pp. 59–63. But it contains little that harmonises with the argumentation of the above-employed Arabic tract.
Footnote 258:
_Nuzhat al-asrâr_ &c., fol. 14 _verso_, 17 _verso_.
Footnote 259:
E.g. Abû-l-ʿAlâ’s Poems in the edition with commentary, Bûlâḳ 1286, II. 107, line 1: wa-tabtasimu-l-ashrâṭu fajran.
Footnote 260:
See Abû-l-ʿAlâ, _ibid_., p. 211, line 5: fî maḍḥaki-l-barḳi.
Footnote 261:
Vol. I. 193. Compare a beautiful passage in a poem of Ibn Muṭeyr, given by Nöldeke, _Beiträge zur Poesie der alten Araber_, p. 34, to which we shall recur farther on.
Footnote 262:
_Ursprung der Mythologie_, p. 109 _et seq_.
Footnote 263:
Most persons know this tense as Future, or as Imperfect.—TR.
Footnote 264:
Similar correlative names in Hellenic mythology are Pro-metheus and Epi-metheus.
Footnote 265:
Muslim’s _Collection of Traditions_, edition with Commentary, Cairo 1284, V. 118. The commentator, Al-Nawawî, puts the name al-ʿÂḳib in combination with another name of the Prophet of identical meaning, viz. al-Muḳfî. The name al-ʿÂḳib occurs elsewhere also as a proper name, e.g. as the name of a friend of the poet al-Aʿsha (_Kitâb al-aġânî_, VI. 73).
Footnote 266:
_Shâhnâmeh_, ed. Mohl, VII. v. 633, according to Rückert’s ingenious interpretation in the _Zeitschrift der D. M. G._, 1856, X. 145.
Footnote 267:
_De Principiis_, ed. Kopp, p. 385.
Footnote 268:
The sun itself is called a golden egg (Ad. Kuhn, _Zeitschr. für vergl. Sprachforschung_, I. 456).
Footnote 269:
_King Henry VI._, Part II. Act IV. beginning.
Footnote 270:
Heinrich Heine, _The Baltic_ [_sic!_ i.e. ‘die Nordsee’ = the German Ocean], Part 2, No. 4 in E.A. Bowring’s translation.
Footnote 271:
In Henne-am-Rhyn, _Die deutsche Volkssage_, Leipzig 1874, p. 292, No. 544.
Footnote 272:
Catullus, LIX. [LXI.] vv. 84–86.
Footnote 273:
Emîr Chosrev of Delhi, in Rückert, _Grammatik, Rhetorik und Poetik der Perser_, p. 69. 6.
Footnote 274:
See Excursus C.
Footnote 275:
Pauly, _Realencyklopädie_, VII. 1277; Wilhelm Bacher, Niẓâmî’s _Leben und Werke_, Leipzig 1871, p. 97, note 13.
Footnote 276:
Al-Beiḍâwî, _Commentarius in Coranum_, ed. Fleischer, I. 572. 17. Bacher, _l.c._
Footnote 277:
Waitz, _Anthropologie der Naturvölker_, II. 170.
Footnote 278:
See Excursus D.
Footnote 279:
See e.g. Brugsch, _Histoire d’Égypte_, 1st ed., I. 37.
Footnote 280:
_De Osir. et Isid._, c. XXXIV.
Footnote 281:
_De Pythiae oraculis_, c. XII., and compare the pseudo-Plutarch, _De vita et poësi Homeri_, c. CIV.
Footnote 282:
So says Yalḳûṭ. Shôchêr Ṭôbh has the reading Akramânia, which is difficult of identification (Germania?).
Footnote 283:
Yalḳûṭ and Shôchêr Ṭôbh on Ps. XIX. 7.
Footnote 284:
_Ursprung der Mythologie_, p. 273.
Footnote 285:
See p. 15.
Footnote 286:
Compare Eckhel, _Doctrina Nummorum veterum_, V. 15.
Footnote 287:
_Die Religion der Römer_, Erlangen 1836, II. 218. Compare Mommsen, _History of Rome_ (translation), I. 185, ed. of 1868.
Footnote 288:
Fr. Lenormant, _Les premières civilisations_, Paris 1874, II. 29–31.
Footnote 289:
It is well known that the story of Jonah was long ago connected with the myth of Herakles and Hesione, or that of Perseus and Andromeda (Bleek, _Einleitung ins A. T._, Berlin 1870, p. 577). Tylor, _Primitive Culture_, I. 306, should also be consulted. What Emil Burnouf says in his _La Science des Religions_, Paris 1872, p. 263, is quite untenable; he finds in the myth ‘un image de la naissance du feu divin et de la vie dont il est le principe.’
Footnote 290:
Nonnus, _Dionysiaca_ XL. 443; Movers, _Religion der Phönizier_, p. 394.
Footnote 291:
Aesch., _Prom._, vv. 505, 467, Dind. I must also refer to Tangaloa, the chief figure in the Polynesian mythology, who is described as the first navigator. This characteristic, and the fact that Tangaloa is regarded as the originator of every handicraft (see the chapter on the Myth of Civilisation), with other features on which Schirren lays stress in determining his nature, seem to claim for him a solar character. Gerland (_Anthropologie der Naturvölker_, VI. 242) disputes this interpretation.
Footnote 292:
_Jahrbücher für die bibl._ Wissenschaft, X. 21; _History of Israel_, I. 265 _et seq._
Footnote 293:
In his essay _Phönikische Analekten, in the Zeitschr. der D. M. G._, 1865, XIX. 536.
Footnote 294:
Sepp, _Jerusalem und das Heilige Land_, Schaffhausen 1863, II. 687.
Footnote 295:
_Vergelijkende geschiedenis van de egyptische en mesopotamische Godsdiensten_, Amsterdam 1872, p. 434.
Footnote 296:
Julius Braun, _Naturgeschichte der Sage_, I. 41. See Tylor, _Primitive Culture_, I. 316.
Footnote 297:
E. Jacques, _Vocabulaire Arabe-malacassa_, in _Journ. Asiat._, 1833, XI. 129, 130.
Footnote 298:
Gerland, _Anthropologie der Naturvölker_, VI. 242.
Footnote 299:
‘Wimpern der Morgenröthe,’ and so Ewald translates aphʿappayim in Job, i.e. eyelashes, _eyelids_ being ‘Augenlieder.’ Yet Gesenius understands the word as _palpebrae_, i.e. eyelids (though both this word and _cilium_ are occasionally used indiscriminately in either sense). Βλέφαρον is only ‘eyelid;’ the Arabic ḥawâjib is only ‘eyelash.’—TR.
Footnote 300:
Gesenius, _Thesaurus_, p. 1003. _a_; compare Orph. VIII. I. 13. In the _Thesmophoriazusae_ v. 17, Aristophanes makes Euripides call the eye ‘the imitation of the disc of the sun;’ compare _Acharn_. v. 1184: ὦ κλεινὸν ὄμμα, ‘O glorious eye!’ as an address to the Sun.
Footnote 301:
Al Buchârî, IX. 30, 35.
Footnote 302:
_Yaçna_, I. 35, III. 49.
Footnote 303:
Eberh. Schrader, _Die Keilinschriften und das Alte Testament_, p. 165.
Footnote 304:
Haneberg, _Religiöse Alterthümer der Bibel_, Münich 1869, p. 49; Movers, _Die Phönizier_, I. 411, where other combinations are given.
Footnote 305:
The seven days of the week are imagined to have a connexion with the sun. According to Diodorus, I. 272, the inhabitants of Rhodes at the time of Cadmus worshipped the Sun-god, who had begotten seven sons on that island.
Footnote 306:
Muir, _Sanskrit Texts_, V. 64.
Footnote 307:
Yâḳûṭ, _Geogr. Wörterb._, III. 762.
Footnote 308:
See Excursus E.
Footnote 309:
Hartung, _Religion und Mythologie der Griechen_, Leipzig 1865, II. 87–94.
Footnote 310:
_al-Meydânî Majmaʾ al-amthâl_, II. 111. 21.
Footnote 311:
Wa-kân auwal mâ asbal al-leyl riwâḳah wa-ḳad iswadd al-ẓalâm biaġ-sâḳah, _Romance of ʿAntar_, V. 170. 17. Accordingly, insadal is said of night as well as of a tent, e.g. _ʿAntar_, VI. 60. 14, 95. 5.
Footnote 312:
I wish to mention here a suggestion received in a letter from Prof. de Goeje of Leyden, to take the name Hebhel in the appellative sense ‘herdsman,’ and compare it with the Arabic abil, the initial breathing being aspirated. The Hebrew âbhêl, ‘pasture,’ would then belong to the same group. But see also on the latter word an ingenious conjecture of Derenbourg in the _Journal Asiatique_, 1867, vol. I. p. 93.
Footnote 313:
Wa-leylatun ṭachyâʾu yarmaʿillu * fîhâ ʿala-l-shârî nadan muchḍallu, _MS. of Univ. Leyden, Cod. Warner_, No. 597, p. 345.
Footnote 314:
See above, pp. 42, 43.
Footnote 315:
_Die Genesis_, Leipzig 1860, p. 64.
Footnote 316:
Levy, in the _Zeitschr. der D. M. G._, 1860, XIV. 404.
Footnote 317:
Compare Gelpke’s article _Neutestamentliche Studien_, in the _Theo. Studien u. Kritiken_, 1849, pp. 639 _et seq._
Footnote 318:
See Excursus F.
Footnote 319:
_Premières Civilisations_, II. 81.
Footnote 320:
We do not wish to overlook the fact that the word Ḳayn in Himyaritic is a name of dignity, like Prince, Ruler, Lord, and may therefore, if this signification is adopted, be a synonym for Baʿal. See Prætorius in the _Zeitschr. der D. M. G._, 1872, XXVI. 432.
Footnote 321:
See Fleischer’s _Nachträgliches_ to Levy’s _Chald. Wörterb. über d. Targ._, II. 577. _b_.
Footnote 322:
_Yaçna_, I. 35, XVII. 22; _Khordavesta_, III. 49, VII. 4; Spiegel, _Die heiligen Schriften der Parsen_, III. 27: ‘The beautiful Dawn we praise; the brilliant, endowed with brilliant horses, who remembers men, remembers heroes, and is provided with splendour, with dwellings. The morning Dawn we praise; the cheering, endowed with fast horses.’ _Vendidad_, XXI. 20: ‘Rise up, O splendid Sun! with thy fast horses, and shine on the creatures.’ In the Sun’s Yast (it is the sixth), in almost every verse from the invocation to the end of the prayer, this epithet is applied to the Sun; and in the tenth Yast chariots and flaming horses are assigned to Mithra (see the references in Spiegel, _l. c._ III. xxv.).
Footnote 323:
A rough imitation of:
Phöbus in der Sonnendroschke Peitschte seine Flammenrosse. _Atta Troll_, XXII. 1.
Footnote 324:
Schwartz, _Sonne, Mond und Sterne_, pp. 106–109.
Footnote 325:
According to Rawlinson this conception came from the Assyrians to the Persians. Put the learned explorer of Assyrian antiquity seems to ignore the solar significance of the winged disc when he says: ‘The conjecture is probable that ... the wings signify Omnipresence and the circle Eternity’ (_History of Herodotus_, note to I. c. 135, I. 215 of the edition of 1862).
Footnote 326:
Hebrew scholars will observe that I here abandon the usual interpretation, and understand eshkenâ in the second member of the setting of the sun. In this way the first member speaks of the rising, the second of the setting of the sun (= bâ hash-shemesh), which dips into the water at the further edge (horizon) of the sea (acharîth yâm).
Footnote 327:
See Excursus G.
Footnote 328:
_Iliad_, VIII. 485. See Plutarch, _De vita et poes. Hom._, c. CIII.
Footnote 329:
E.g. al-Suytûṭi in the _Ḥusn al-muḥâḍarâ_, &c: ‘fa iḏâ achaḏat fî-l-hubût’ (ap. Weyer’s _Diss. de loco Ibn Khacanis de Ibn Zeidun_, p. 87, n. 82).
Footnote 330:
The Sun is in all the Semitic as well as in many Aryan languages grammatically feminine, and the myths frequently assign to the Sun a female form. It is therefore necessary sometimes to use the feminine pronoun.—TR.
Footnote 331:
In Ahlwardt, _Chalaf al-aḥmar_, p. 49. I. See _Vita Timuri_, II. 48: ‘ḳad janaḥat al shams lil-ġurûb.’
Footnote 332:
Compare Ps. XVII. 8, LXI. 5 [4]; and accordingly in tastîrêm besêther pânekhâ, Ps. XXXI. 21 [20], ‘thou hidest them in the hiding-place of thy _face_,’ we must emend pânekhâ ‘face,’ into kenâphekhâ ‘wings.’
Footnote 333:
_Romance of ʿAntar_, V. 136 ult., 236 penult. In the Babylonian epos of _Istar’s Descent to Hell_, v. 10 (Lenormant, _Premières Civilisations_, II. 85), Night is compared to a bird.
Footnote 334:
This interpretation, here erroneously employed, is occasioned by the fact that in the Semitic languages the notion of ‘part’ is conveyed by words which properly denote ‘side:’ the two sides of a thing are two parts of it. Thus, even in literary Arabic the word ṭaraf, and in vulgar Arabic the word jânib (which is etymologically connected with the Hebrew kânâph ‘wing’) are used quite in the sense of baʿḍ ‘a part.’ An interesting modern example of this lies before me in the Arabic text of the terms of the latest 5,000,000_l._ loan by the Egyptian Minister of Finance, in which the third article says: 'The shares fall under the ordinary laws regulating buying and selling and bequest—sawâʾan kâna fî jânib minhu au fîhi bil-kâmil—equally whether it concerns a portion of them or the whole' (_al-Jawâʾïb_, a weekly paper, XIV. No. 695, p. 2, c. 2, of the year 1291).
Footnote 335:
E.g. _Romance of ʿAntar_, V. 80 ult., 168 v. 6: Saarḥalu ʿankum lâ urîdu sawâʾakum * waʾaḳṣidukum fî junḥi kulli ẓalâmin ‘I go away from you, I want not the like of you; but I shall seek you under the wings of all darkness.’
Footnote 336:
_al-Aġânî_, II. 12. 3, is also noticeable: ‘ḳamrun tawassaṭu junḥa leylin mubridi.’
Footnote 337:
_Deutsche Mythologie_, p. 141.
Footnote 338:
Ebers, _Aegypten und die Bücher Mosis_, p. 70.
Footnote 339:
Fiske, _Myths and Myth-Makers_, pp. 71, 154.
Footnote 340:
The sun is called _celer deus_ by Ovid, _Fasti_, I. 386; and Herodotus, I. 215, says: τῶν θεῶν ὁ τάχιστος. See Hehn, _Culturpflanzen_, etc., p. 38.
Footnote 341:
_Berêshîth rabbâ_, sect. 22.
Footnote 342:
Even Philo lays the chief momentum of the story of Hagar on her flight: μέμνηται γὰρ (sc. ὁ ἱερὸς λόγος) πολλαχοῦ τῶν ἀποδιδρασκόντων, καθάπερ καὶ νῦν φάσκων ἐπὶ τῆς Ἄγαρ ὅτι κακωθεῖσα ἀπέδρα ἀπὸ προσώπου τῆς κυρίας (_De profugis_, p. 546, ed. Mangey).
Footnote 343:
I leave it for the present undecided whether the name Terach, given to Abraham’s father, belongs to this class. Ewald (_History of Israel_, I. 274) puts it in connexion with ârach ‘to wander,’ though in an ethnological sense.
Footnote 344:
See above, p. 41.
Footnote 345:
The first to discover this origin of the relative asher was the Hungarian Csepregi, pupil of the great Schultens, _Dissert._, Lugd., p. 171 (quoted by Gesenius, _Thesaurus_, p. 165): he did not, however, follow out the idea very clearly. Compare also Stade’s view, essentially the same, in the _Morgenländische Forschungen_, Leipzig 1875, p. 188; I could not get a sight of this till after the above was ready for the press. On the other side Schrader, _Jen. Literaturzeit_ 1875, p. 299.
Footnote 346:
In Assyrian the Moon is called arḥu, with a mere hamzâ (Schrader, _Assyr.-babyl. Keilinschr._, p. 282). In Arabic the reverse has happened; from warch (yârêach) has been formed the verb arracha ‘to fix the time (by the lunar calendar), to date,’ the _w_ (Heb. _y_) being weakened into hamzâ (aleph). Whether the Coptic Ioh and Arabic yûḥ are connected with yârêach (the abrasion of _r_ is not uncommon), is another question.
Footnote 347:
So Böttcher, _Ausführl. Lehrbuch der hebr. Sprache_, I. 516–17.
Footnote 348:
The poet Dîk al-Jinn had a mistress named Dînâ (Ibn Challiḳân. ed. Wüstenfeld, IV. 96. 7). See also Abû ʿUyeynâ al-Muhallabî (_Agânî_, III. 128. 2, 6).
Footnote 349:
Edwin Norris, _Assyrian Dictionary_, I. 248.
Footnote 350:
We find also al-ʿulya opposed to al-dunya in Ibn Châḳân ḳalâʾïd al-ʿiḳyân, ed. Bûlâḳ 1284, p. 60 ult.: ‘wa-dâmat laka-d-dunya * wa-dâmat laka-l-ʿulya.’
Footnote 351:
Cod. Leyden, Warner’s Fund, No. 597, p. 325.
Footnote 352:
It also deserves consideration whether Dînâ as the feminine of Dân denotes the Moon: compare Lâbhân, Lebhânâ; Âshêr, Ashêrâ. In that case the above myth would speak of the abduction of the Moon by the Morning-dawn, i.e. the disappearance of the moon at sunrise. It would then be the same myth as the Hellenic one of the abduction of Helenê (Selênê) by Paris.
Footnote 353:
Angelo de Gubernatis, _ibid._ p. 278 _et seq._
Footnote 354:
See _Zeitschr. d. D. M. G._, 1855, IX. 758.
Footnote 355:
Edwin Norris, _Assyrian Dictionary_, I. 347. The signification ‘having locks’ might also be mentioned as a possibility for zalîchâ. In that case we should have to notice the Syrian zelîchê of the Peshiṭtô in _Song of Songs_, I. 11, where the parallelism to gedûlê demands something like ‘locks of hair;’ and this meaning agrees with that of zelach in Syriac: _fudit._
Footnote 356:
It is well-known that the gutturals ح ḥ and خ ch often change into ف f. The Arabic ḳadaḥ ‘cup’ becomes in Turkish ḳadef; the name Yehûd is pronounced in jest _Jufut_. Compare the Arabic naḳacha with naḳafa, and the Mehri ehû, denoting ‘mouth,’ with Arabic fû, Hebrew peh, etc.
Footnote 357:
See _Zeitschr. d. D. M. G._, 1855, IX. 758.
Footnote 358:
See Pfleiderer, _Religion und ihre Geschichte_, II. 271.
Footnote 359:
Brinton, _Myths of the New World_, pp. 159 _et seq._
Footnote 360:
2 Kings, I. 8, II. 11. Compare the fiery, flame-red chariot of Ushas (_Rigveda_, VI. 64. 7).
Footnote 361:
_Das alte Griechenland im neuen_, p. 23.
Footnote 362:
Supplement to the Augsburg _Allgem. Zeitung_, 1874, No. 344. p. 5377.
Footnote 363:
Compare Renan, _Hist. génér. des Langues sémitiques_, p. 28.
Footnote 364:
Called in the English Bible Lamech, which is derived from the pausal form Lâmĕkh through the LXX. Λάμεχ, as is the case with many names, e.g. Abel, Japheth, Jared, though not all; cf. on the other side Jether, Zerah, Peleg. The ordinary form, such as Lĕmĕch, ought to be preferred.—TR.
Footnote 365:
Schwartz, _Ursprung der Mythologie_, pp. 138–150.
Footnote 366:
See the whole of