Chapter VI
.
Footnote 367:
See note 364, p. 129:.
Footnote 368:
Ps. XIX. 5 [4]. We have already remarked (p. 111) that the tents which originally belonged to the sky at night are frequently transferred to the sky of daytime; see also Is. XL. 22. And Noah uncovers himself, bethôkh oholô ‘in the middle of his tent’ (Gen. IX. 21).
Footnote 369:
In al-Jauharî, s.r. _kfr_.
Footnote 370:
In Ibn al-Sikkît, p. 193; ḥatta ara aʿnâḳa ṣubḥin ablajâ * tasûru fî aʿjâzi leylin adʿajâ. The expression aʿjâz al-leyl also occurs in a verse of Farazdaḳ, _Kitâb al-Aġânî_, XIV. 173. 19, and of Ashgaʿ, _ibid._ XVII. 35. 13.
Footnote 371:
See also _Shâhnâmêh_, VII. 395, with Rückert’s conjecture suggested in _Zeitsch. der D. M. G.,_ 1856, X. 136.
Footnote 372:
Lazarus Geiger, _Ursprung und Entwickelung der menschl_. _Sprache und Vernunft_, I. 447.
Footnote 373:
Schwartz, _Sonne, Mond und Sterne_, p. 228.
Footnote 374:
In G. Rawlinson’s _History of Herodotus_, I. 490 _et seq._ One might also think of the Arabic nafara ‘to fly.’ The Sun is a _fugitive_, as has been already shown.
Footnote 375:
Lenormant, _Premières Civilisations_, II. 21.
Footnote 376:
On the primary signification of the root _mrd_ in Semitic, see Fried. Delitzsch, _Studien über indogerm.-semit_. _Wurzelverwandtschaft_, Leipzig 1873, p. 74.
Footnote 377:
_Die Keilinschriften und das Alte Testament_, p. 17, and _Die assyr.-babyl_. _Keilinschriften_, p. 212. Compare Merx, _Grammatica Syriaca_, p. 201.
Footnote 378:
Levy, _Phönizische Studien_, pt. II. p. 24.
Footnote 379:
Adolf Jellinek, _Bêth ham-midrâsh_, V. 40; see supra, p. 32.
Footnote 380:
I am fully aware that in Hebrew poetry arrows are frequently, indeed most frequently, to be understood of lightning. ‘He sends out his arrows and scatters them; lightnings in great number and discomfits them’ (Ps. XVIII. 15 [14]). But the arrows of Joseph’s adversaries must from the very nature of the myth be rays of the sun. If the hunter is the Sun, then the rays can only be something which the hunter in that ancient time used for shooting. Mythology is not the product of a well-thought-out consistent system, and so nothing is more likely than that two different things should be treated in the same way by virtue of some feature common to both. Thus the solar ray and the lightning are the same in mythology—an Arrow.
Footnote 381:
See a fuller description in Schwartz, _Sonne, Mond und Sterne_, pp. 218–220.
Footnote 382:
J.G. Müller, _Geschichte der amerikanischen Urreligionen_, p. 429.
Footnote 383:
See this question treated and its literature cited in Creuzer, _Symbolik und Mythologie_, 3rd ed., I. 57.
Footnote 384:
For the description of the Sun as an Opener, I am enabled to insert a supplementary datum, borrowed from a book which was published when p. 97 of the present work (to which I refer back) was already printed. In a cuneiform Hymn to Samas, the Sun-god, he is addressed thus:
O Samas! from the back of the heavens thou hast come forth: _The barrier of the shining heavens thou hast opened; Yea the gate of the heavens thou hast opened_.
(German translation of George Smith’s _Chaldean Account of Genesis_, with additions by Dr. Fr. Delitzsch, Leipzig, 1876.) The passage quoted is one of Delitzsch’s additions, p. 284. I think this Hymn is a remarkable illustration of our hypothesis that Yiphtâch, ‘the Opener,’ is a linguistic description of the Sun.
Footnote 385:
I owe to the kindness of my honoured friend Dr. Hampel, Custos of the archeological section of the Hungarian National Museum, the verification of a reference in the _Bulletino dell’ Instituto di Correspondenza Archeologica_, 1853, p. 150, to a stone which exhibits the same representation of the head of Janus as the coin in question, viz.: ‘una testa doppia, di cui una facie è barbata, l’altra giovanile.’
Footnote 386:
See _Naphtali_, discussed in § 14 of this Chapter; p. 178.
Footnote 387:
Compare _Sol languidus_ (Lucretius, _De rerum nat._, V. 726).
Footnote 388:
The Arabian historians transfer the entire Biblical story of Samson (Arabic Shamsûn), to the time of the Mulûk al-ṭawâʾif; and in their narrative the hero fights against Rûm [i.e. the Greek Empire at Constantinople]; for the jawbone of an ass is substituted that of a camel. See Ibn al-Athîr al-Taʾrîch al-kâmil, Bûlâḳ edition, I. 146.
Footnote 389:
Schwartz, _Ursprung der Mythologie_, p. 144, where Sif and Loki of the Scandinavian mythology are also mentioned. The hairiness of the solar heroes has been translated into an ethnographical peculiarity in modern Greek popular legends. Bernhard Schmidt (_Das Volksleben der Neugriechen_, I. 206) says, ‘In Zante I encountered the idea that the entire power of the ancient Greeks lay in three hairs on the breast, and vanished if these were cut off, but returned when the hairs grew again.’
Footnote 390:
See Ewald, _History of Israel_, I. 345, note 1.
Footnote 391:
In Gen. XXVII. 11, the received punctuation is îsh sâʿîr.—Tr.
Footnote 392:
Compare Tiele, _Vergel. Geschied._ p. 447.
Footnote 393:
Schwartz, _Ursprung der Mythologie_, p. 146; see above, p. 34.
Footnote 394:
_Zur Entwickelungsgeschichte der Menschheit_, pp. 45–60.—_Ursprung und Entwickelung der menschlichen Sprache und Vernunft_, Bd. II. book 3.—Compare Lazarus, _Leben der Seele_, II. 80; _ibid._ p. 185 note.
Footnote 395:
For _Silver_ the three North-Semitic languages, Assyrian, Aramaic, and Hebrew, have the same word, and in so far ‘form a strict union,’ as Schrader says, in opposition to the South-Semitic languages, which employ other words for the designation of this metal.' _Keilinschriften und das A. T._, p. 46.
Footnote 396:
Chârûṣ = gold has in recent times been frequently met with on Phenician territory, e.g. in the Inscription of Idalion published by Euting, II. 1, in the Inscription of Gebal (De Vogüé in the _Journal asiat._ 1875, I. 327), and in an unpublished Carthaginian Inscription (Derenbourg in _Journal asiat._ 1875, I. 336).
Footnote 397:
The consideration of the Hebrew cheres ‘Sun’ might suggest that both it and the old word for gold (chârûṣ), composed of possibly related sounds, both originated in the notion of _shining_.
Footnote 398:
Al-Maḳḳarî, _Analectes_, etc., Leyden edition, I. 369. 3.
Footnote 399:
Al-Jauharî, s.r. _kbr._
Footnote 400:
Yâḳût, _Geogr. Dictionary_, II. 609. 8.
Footnote 401:
_Zur himjarischen Alterthumskunde_, in _Zeitsch. der D. M. G._, 1865, XIX. 247. Compare Halévy, _Etudes sabéennes_, in _Journal asiat._, 1874, II. 523.
Footnote 402:
Pseudowâḳidî, ed. Nassau Lees, p. 181. 6.
Footnote 403:
_Hist. de l’économie politique en Turquie_, in _Journal asiat._, 1864, I. 421. Compare also Sprenger, _Alte Geographie Arabiens_, p. 56.
Footnote 404:
The use of _black_ should also be noticed; dirhem saudâ and kara ġurush.
Footnote 405:
In _al-Thaʿâlibî_ in the _Zeitsch. der D. M. G._, 1854, VII. 505.
Footnote 406:
_Culturgeschichtliche Streifzüge_, p. xi.
Footnote 407:
Compare _Aġânî_, III. 90. 10. Fadaʿa bichâzinihi wa-ḳâla kam fî beyt mâlî faḳâla lahu min al-waraḳ w-al-ʿayn baḳîyyatun.
Footnote 408:
Thorbecke, _Antarah, ein vorislamischer Dichter_, Leipzig 1867, p. 41.
Footnote 409:
al-Ḥarîrî, Paris edition, 2nd ed., p. 467.
Footnote 410:
_Kitâb al-aġânî_, XVII. p. 11.
Footnote 411:
M.A. Levy in _Zeitschr. der D. M. G._, 1870, XXIV. p. 191.
Footnote 412:
Halévy, _ibid._ p. 539.
Footnote 413:
Freytag points this word urayḳ.—TR.
Footnote 414:
J. Levy, _Chaldäisches Wörterbuch_, I. 345.
Footnote 415:
‘The Sun had long since in the lap Of Thetis taken out his nap; And, like a lobster boil’d, the Morn From black to red began to turn’—
—says _Hudibras_, canto II.
Footnote 416:
In the Babyl. Talmûd, Yômâ 28. b, the falling of the shades of night is described as the time when meshacharê kôthâlê ‘the walls are black.’
Footnote 417:
Called by Freytag an _eagle_.—TR.
Footnote 418:
In Harîrî (Paris edition, 2nd ed.), p. 644. 4, we read of the Dawn: ḥîna naṣal chiḍâb al-ẓalâm ‘when the dye of darkness was washed off.’ The Arabic word here used for ‘dye’ is generally employed of gay colours, e.g. al-ḥinnâ; but it is self-evident that here only al-kuḥl can be meant.
Footnote 419:
In Persian black hair is called mû i-Zengî ‘Gipsies’ hair,’ and zulf-i-Hindu, ‘Indian hair,’ i.e. black like an Indian’s (e.g. Rückert, _Grammatik, Poetik und Rhetorik der Perser_, p. 287). So in the well-known verse of Ḥafiẓ, in which the poet gives away all Bochara and Samarkand for the black mole (bechâl-i-Hinduwesh, ‘Indian mole’) of his Turkish boy (Dîwân Râ, no. 8. v. 1; ed. Rosenzweig, I. 24).
Footnote 420:
_Saḳt-al-zand_, I. 91. 7.
Footnote 421:
E.g. _Romance of ʿAntar_, VII. 115. line 4 from below: wa-kasa-l-leylu ḥullat al-sawâd.
Footnote 422:
Varro treats it as self-evident that ‘black’ is the most suitable epithet for Night, and is thereby tempted to a very curious etymology in his work _De ratione vocabulorum_. He explains the word _fur_ ‘thief’ by saying that in the old Latin _fur-vum_ was equivalent to ‘black,’ and thieves practise their dark deeds at night. ‘Sed in posteriore ejusdem libri parte docuit (scil. Varro) furem ex eo dictum quod veteres Romani furvum atrum appellaverint: at fures per noctem quae atra sit facilius furentur’ (Aulus Gellius, _Noctes Atticae_, I. 18. 3–6).
Footnote 423:
Opuscula arabica, ed. W. Wright, Leyden 1859, p. 30. 11; compare p. 31. 12.
Footnote 424:
_Aġânî_, XI. 44.
Footnote 425:
_Ibid._, XVIII. 139.
Footnote 426:
Ibn al-Sikkît, p. 344.
Footnote 427:
Ibn al-Sikkît, p. 345.
Footnote 428:
_Iḥyâ ʿulûm al-dîn_, II. 148.
Footnote 429:
Gesenius, _Thesaurus_, p. 1183.
Footnote 430:
Chabas, _Etudes sur l’antiquité historique d’après les sources égyptiennes_, etc. 2nd edition, Paris 1873, p. 34, where the article by Le Page Renouf is referred to.
Footnote 431:
Ibn al-Sikkît, p. 193, whom I follow as a reliable ancient authority; al-Jauharî and Freytag after him understand aṣbaḥ somewhat differently.
Footnote 432:
Abû-l-ʿAlâ, II. 107. 3–4.
Footnote 433:
_Saḳt al-zand_, I. 93. 1. These ideas of the relations of colours are found expressed with characteristic energy by the eccentric Persian poet Abû Isḥâḳ Ḥallâjî; he says, ‘When the Sun in the blue vault turns his cheek into yellow, it makes me think of saffron-coloured viands on an azure dish’ (Rückert, _Grammatik, Poetik und Rhetorik der Perser_, p. 126). The conception of turning grey combines that of both colours—the white appearing beside the black. According to _Aġânî_, II. 41. 7; those clouds which combine the two colours are called shîb ‘grey’ (al-saḥâʾib allatî fîhâ sawâd wa-bayâd).
Footnote 434:
I will mention here that according to al-Ġazâlî (_Iḥjâ_, IV. 433) the stars have various colours, some tending towards red, others towards white, others towards leaden: wa-tadabbar ʿadad kawâkibihâ, wachtilâf alwânihâ fabaʿḍuhâ tamîl ila-l-ḥumrâ wa-baʿḍuhâ ila-l-bayâḍ wa-baʿḍuhâ ila launi-r-ruṣâṣ.
Footnote 435:
Abû-l-ʿAlâ, I. 195. 1.
Footnote 436:
In Yâḳût, IV. 911. 7.
Footnote 437:
Ḥarîrî’s _Maḳâmâs_, p. 675. 7: Istanâra-l-leyl al-bahîm.
Footnote 438:
See Excursus H.
Footnote 439:
_Aġânî_, I. 158. 23.
Footnote 440:
al-Anṭâḳi, _Tazyîn al-aswâḳ_, etc., p. 405.
Footnote 441:
_Maḳâmâs_, p. 128; cf. Mehren, _Rhetorik der Araber_, p. 99.
Footnote 442:
al-Buchârî, IX. 35.
Footnote 443:
The notion of the white colour of the moon is also the foundation of one of the Hebrew names of the moon. In the verse Ẓabyatun admâʾu mithla-l-hilâlî ‘a gazelle red like the new moon’ (_Aġânî_, VI. 122. 21) the moon is treated as red. But in the appellation al-layâli al-bîḍ ‘white nights,’ by which are meant nights illumined throughout by the moon, the moonshine is associated with a white colour.
Footnote 444:
_Die Höllenfahrt der Istar_, p. 75.
Footnote 445:
Halévy, _ibid._, p. 556.
Footnote 446:
See Excursus I.
Footnote 447:
See Excursus K.
Footnote 448:
Among the Arabic names of the sun, we find the curious appellation al-jaunâ (Ibn al-Sikkît, p. 324), a word of colour, which belongs to the aḍdâd of the Arabic philologians, i.e. words with contradictory signification, and may denote either white or black (see Redslob, _Die arab_. _Wörter mit entgegengesetzter Bedeutung_, Göttingen 1873, p. 27). Al-jaunâ is especially the setting sun, e.g. lâ âtîhi ḥatta taġîb al-jaunâ, ‘I cannot come to him till the jaunâ sets;’ and the setting sun is well described by a colour-word which, by its faculty of standing for either white or black, answers to the transition from sunshine to darkness.
Footnote 449:
Communicated by Henne Am Rhyn, _Deutsche Volkssagen_ &c., p. 219. no. 427.
Footnote 450:
_Nagyidai Czigányok_. In the original Hungarian:
Most az Éj fölvette tolvajköpönyegét, Eltakará azzal pitykés öltözetét.
Footnote 451:
On _Regina coeli_, see Jablonski, _Opuscula_, II. 54 _et seq_. (ed. Te Water).
Footnote 452:
In Fox Talbot, quoted by Schrader, _Die Höllenfahrt der Istar_, p. 98.
Footnote 453:
_Zeitschr. d. D. M. G._, 1873, XXVII. p. 404.
Footnote 454:
G. Rawlinson, _History of Herodotus_, App. B. I., Essay X. (I. 484).
Footnote 455:
Schwartz, _Sonne, Mond und Sterne_, 269, 274.
Footnote 456:
See especially Osiander in the _Zeitsch, d. D. M. G._, 1865, XIX. 242 _et seq._
Footnote 457:
In Yâḳût, IV. 406.
Footnote 458:
The constant epithet ‘holding the seed of bulls’ brings to view the idea that the influence of the moon produces fertility in cattle (Spiegel, _Die heiligen Schriften der Parsen_ [in German], III. xxi.). According to Yasht, VII. 5, it is the moon ‘that produces verdure, that produces good things.’ Compare _Catullus_, XXXII (XXXIV) v. 17–20, where the poet apostrophises the Moon—
Tu cursu, Dea, menstruo Metiens iter annuum, Rustica agricolae bonis Tecta frugibus exples.
Footnote 459:
This connexion is also clear in the Hottentot mythology. Heizi Eibib, which means moon, is there the name of the man to whom grave-tumuli are consecrated, and who is addressed in prayer for good sport and numerous herds (Waitz, _Anthropologie der Naturvölker_, II. 324).
Footnote 460:
Max Müller’s view (_Introduction to the Science of Religion_, p. 184), ‘When Jeremiah speaks of the Queen of Heaven, this can only be meant for Astarte or Baaltis,’ is correct only if Baaltis be identified with the Moon. The correctness of this identification, which was first asserted by Philo Byblius, and has been conceded by the older interpreters Grotius and Lyra, and by many modern ones, is very probable; for the name Baaltis stands in the same relation to Baʿal (Sun) as Milkâ to Melekh, Lebhânâ to Lâbhân, and Ashêrâ to Âshêr. Tiele also (_Vergelijkende Geschiedenis_, p. 512) says the same as Müller.
Footnote 461:
Midrâsh Shôchêr Ṭôbh on Ps. XIX. 7.
Footnote 462:
The contrast of Leah’s weak eyes to Rachel’s beauty belongs not to the mythic stage, but to the epic description.
Footnote 463:
There is no reason to separate the word shilhê from the Shaphʿêl shalhî, as Levy does in his _Chald. Wôrterbuch_, II. 481; compare Reggio in the Hebrew journal _Ozar Nechmad_, I. 122.
Footnote 464:
See _Zeitschr. für Völkerpsychologie und Sprachwissenschaft_, 1869, VI. 237, 252.
Footnote 465:
Rohlfs, _Quer durch Afrika_, I. 204.
Footnote 466:
_Opuscula Arabica_, pp. 16–39.
Footnote 467:
E.g. _Ḥamâsâ_, p. 609, v. 6: _Nâbiġâ_, VI. v. 9.
Footnote 468:
_Ḥamâsâ_, p. 391, v. 2.
Footnote 469:
Commentary on _Ḥamâsâ_, _ibid._
Footnote 470:
The Arabian poet Ibn Mayyâdâ, in a description of the lightning (_Aġânî_, II. 120. 9), says 'it lights up the piled-up cloud, which is like a herd of camels, at the head of which those that long for their home cry out with pain: yuḍîʾu ṣabîran min saḥâbin kaʾannahu * hijânun arannat lil-ḥanîni nawâziʿuh.
Footnote 471:
The ancient Arabs understood that the thunder and lightning were caused by the clouds whence they issued. Many passages might be quoted in support of this, but Lebîd Muʿallaḳâ v. 4, 5, is sufficient. Ḥanna (to sigh, to groan with desire) is therefore equivalent to ‘to thunder,’ e.g. _Aġânî_, XIII. 32. 8. ḳad raʿadat samâʾuhu wa-baraḳat wa-ḥannat warjaḥannat.
Footnote 472:
See W. Wright, _Opuscula Arabica_, p. 20. 10; 21. 7.
Footnote 473:
_Ibid._, p. 29. 2.
Footnote 474:
_Kitâb al-Aġânî_, XIX. 157. 1.
Footnote 475:
Jeremiah XXXI. 15, Matth. II. 18.
Footnote 476:
Compare al-Sherbînî Hezz al-ḳuḥûf, etc., lithographed Alexandria, p. 253. The Arabs also said of the red evening-sky that ‘it wept bloody tears’ (al-Maḳrîzî, _al-Chiṭaṭ_, Bûlâk edition, I. 430).
Footnote 477:
Clemens Alex. _Strom._ V. 571.
Footnote 478:
See Nöldeke’s _Beiträge zur altarab. Poesie_, p. 34.
Footnote 479:
In mythology the clouds are also called udders. See Mannhardt, _German Mythenf._, pp. 176–188; so in Arabic, Ibn Muṭeyr apud Nöldeke l. c.
Footnote 480:
Ibn Dureyd, _Kitâb al-ishtiḳaḳ_, ed. Wüstenfeld, pp. 13, 14.
Footnote 481:
Ibnat al-ʿinab, in the celebrated wine-song of Wâlid b. Yazîd (_Aġânî_, VI. 110. 5). Wine is well known to be called in Hebrew ‘Blood of the grape,’ dam ʿênâbh (_Deut._ XXXII. 14); compare the Persian chôni rûz in Waṣṣâf ed. Hammer, p. 138. 6: shahzâdegân bâ yekdiger chôni rûz chordend.
Footnote 482:
In Siamese luk mei is ‘son of the tree, fruit’ (Steinthal, _Charakteristik_, p. 150); compare Midrâsh rabbâ Leviticus, sect 7, where ‘children of the tree’ are spoken of, châlaḳtâ khâbhôd laʿêṣîm bishebhîl benêhem. The pearl is called by Waṣṣâf, p. 180. 15, zâdei yem ‘son of the sea.’ A curious mythological relationship is found in the Polynesian system; the year, a daughter of the first pair, combined with her own father to produce the months, and the children of the latter are the days (Gerland, _Anthropologie der Naturvölker_, VI. 233).
Footnote 483:
Fleischer in the _Zeitschr. d. D. M. G._, 1853, VII. 502 note.
Footnote 484:
_Aġânî_, XX. 54. 16.
Footnote 485:
Arabic tradition knows another name besides Zalîchâ for this person. In al-Ṭabarî her name is given as Râʿîl; see Ouseley, _Travels in various Countries of the East_, London 1819, I. 74; also in al-Beyḍâwî’s _Anwâr al-tanzîl_, ed. Fleischer, I. 456–8.
Footnote 486:
_Zeitschr. d. D. M. G._ 1849, III. 200. See above p. 73. _et seq._
Footnote 487:
_Sonne, Mond und Sterne_, pp. 1. _et seq._
Footnote 488:
Weil, _Biblische Legenden der Muselmänner_, p. 39. _Zeitschrift d. D. M. G._, 1861, XV. 86.
Footnote 489:
_Das Volksleben der Neugriechen_, Leipzig 1871, I. 36.
Footnote 490:
_Chips_, &c. vol. II., the latter part of ‘Comparative Mythology,’ and _Lectures on the Science of Language_, Second Series, Lecture IX. ‘The Mythology of the Greeks.’—TR.
Footnote 491:
Plutarchi _Fragmenta et Spuria_, ed. Fr. Dübner, in F. Didot’s Collection, Paris 1855, p. 83.
Footnote 492:
_Lettres assyriologiques et épigraphiques_, Paris 1872, II. fifth letter.
Footnote 493:
Müller, _History of Sanskrit Literature_, p. 530; _Chips_, &c., II. 163 _et seq._; Fiske, _Myths_, p. 113.
Footnote 494:
Schoolcraft, _Historical and Statistical Information respecting the History, Condition and Prospects of the Indian Tribes_, 1851, II. 136.
Footnote 495:
See Geiger, _Jüd. Zeitschrift für Wissenschaft und Leben_, vol. VIII. p. 285. Breslau 1869.
Footnote 496:
Kuenen (in his _Religion of Israel_, I. 111 in the translation) expresses the opinion that only the degree of mutual relationship between the fathers of tribes was a later idea: that, e.g. the less noble tribes were called sons of Jacob’s slave-girls, and those that were bound together by closer fraternal feelings were regarded as sons of the same mother. Compare now also Zunz, _Gesammelte Schriften_, Berlin 1875, I. 268.
Footnote 497:
There still remain some names whose etymological explanation is difficult, as Reʾûbhên and Shimʿôn. Yissâsekhâr (Issachar) translated literally might be ‘the Day-labourer,’ certainly a fitting designation for the Sun, expressing how he does his day’s work, like a day-labourer. Yet I cannot look upon that as a mythical description, because it would be an unpardonable anachronism to suppose that that primeval age when myths were created would speak of day-labourers, especially after the fashion in which the idea is expressed by the word Yissâ-sekhâr, ‘he takes up his _wages_.’
Footnote 498:
Which according to al-Damîrî, _Ḥayât al-ḥaywân_, Bûlâḳ 1274, II. 219, is used only of the rising sun; we can say ṭalaʿat al-ġazâlâ ‘the gazelle rises,’ but not ġarabat ‘he sets.’ Abû Saʿîd al-Rustamî the poet (in Behâ al-Dîn al-ʿÂmilî, _Keshkûl_, p. 164. 13) carries out the mythological figure still further, using the verb naṭaḥa ‘to butt,’ said of horned beasts. Describing a fine building, he says tanâṭaḥa ḳarna-sh-shamsi min sharafâtihi, that ‘as to splendour it butts in rivalry with the sun’—as if the palace and the sun were knocking their horns together.
Footnote 499:
_Babyl. Tract. Yômâ_, fol. 29. a: ‘As the hind’s horns branch out to every side, so also the light of dawn spreads out to all sides.’
Footnote 500:
_Journal asiatique_, 1861, II. 437.
Footnote 501:
Caussin de Perceval, _Essai sur l’histoire des Arabes avant l’Islamisme_, I. 260.
Footnote 502:
Given in the Appendix to this work.
Footnote 503:
Lenormant, _La Magie chez les Chaldéens_, Paris 1874, p. 140. In the decadence of magic, however, the horns, which are connected with magic, are used even outside the cycle of solar gods; e.g. ‘On voit Bin la tête surmontée de la tiare royale armée de cornes de taureau, les épaules munies de quatre grandes ailes, etc.,’ _ibid._ p. 50. Here the horns are for butting, not to symbolise rays. However, in this
## particular case of Bin the mythical meaning is not very clear. As he
is sometimes called ‘the southern sun over ʿElâm,’ _ibid._ p. 121, the horns in the passage quoted may have something to do with his solar character.
Footnote 504:
_Deorum Concilium_, 10.
Footnote 505:
See Herodotus, II. 42, IV. 181.
Footnote 506:
We will not claim any importance for the fact that in Sanchuniathon’s account of the sacrifice of Isaac the name Jeûd is given instead of Isaac; consequently if Jeûd be identical with the Hebrew Jehûdâ, the fact that Jeûd is here equivalent to Isaac would prove the solar character of Jehûdâ.
Footnote 507:
Angelo de Gubernatis, in his _Zoological Mythology_, is peculiarly indefinite on the mythological significance of this animal; compare Pleyte, _La Religion des Pré-Israelites_, Leyden 1865, p. 151, where much useful information will be found on the worship of the Ass.
Footnote 508:
See Gesenius, _Thesaurus_, pp. 494 and 1163.
Footnote 509:
On the Arabic proper name _Ḥimâr_, Yâḳût, II. 362, may be consulted; cf. Ibn Dureyd, _Kitâb al-ishtiḳâḳ_, p. 4. The Arabic proper name Misḥal is also connected with the Ass; it alludes to the screeching of the wild-ass; see _Tebrîzî’s Scholia to the Ḥamâsâ_, p. 200 penult. Compare _al-Meydânî_, II. 98: akfar min Ḥimâr.
Footnote 510:
_Ḳazwînî_, ed. Wüstenfeld, I. 77, II. 166. I must also just refer to the story of Muṭʿim, as told in Yâḳût, IV. 565, and mention that Muṭʿim ‘he who gives food’ is likewise the name of an ancient Arabian idol. Even Krehl, in his work on the _Preislamite Religion of the Arabs_, p. 61, attempted to explain mythologically the story of Isâf and Nâʾilâ, interpreting the latter name as ‘she who kisses.’
Footnote 511:
Pharez and Zarah in the English Bible, derived through the LXX. from the pausal forms Pâreṣ and Zârach.—TR.
Footnote 512:
And English _Daybreak_.—TR.
Footnote 513:
From Hajnal ‘dawn,’ and hasadás, abstract substantive from root hasad ‘to split, tear open.’—TR.
Footnote 514:
Abû Nuwâs says of the dawn, maftûḳ-ul-adîmi, _Yâḳut_, III. 697. 22.
Footnote 515:
This hymn is applied to Dan, to whom it is quite unsuitable, as Dan has a solar character. We are tempted to conjecture that it originally referred to a non-solar figure, perhaps actually to Levi, whose name is synonymous with nâchâsh ‘serpent.’ This is the more probable, because no separate section of Jacob’s Blessing is devoted to this son, and in the only words relating to him he is coupled with Simeon.
Footnote 516:
See _Zeitsch. für Völkerpsychologie &c._, 1871, VII. 307.
Footnote 517:
The first chapter of the _Vendidâd_ translated and explained, in Bunsen’s _Egypt’s Place_ &c. III. 494 _et seq._
Footnote 518:
As raoidhitem may also signify ‘running’ (root rudh = to flow and to run), a ‘running snake,’ literally the same as nâchâsh bârîach, might be meant.
Footnote 519:
Möller, _Kosmogonie_, p. 193.
Footnote 520:
Max Müller, _Chips_ &c., II. 164; Fiske, _Myths_ &c., p. 113. On the blinding, see p. 109 _et seq._
Footnote 521:
See al-Damîrî, _Ḥayât al-heyvân_, I. 70.
Footnote 522:
See Excursus L.
Footnote 523:
Connected with ġashiya ‘to veil.’
Footnote 524:
See Gesenius, _Thesaurus_, p. 749.
Footnote 525:
Max Müller, _Chips_ &c., II. 68.
Footnote 526:
Arsala achâhu Sheybûb taḥt al-leyl, _ʿAntar_, VI. 102. 9.
Footnote 527:
_Ḥamâsâ_, p. 566. v. 2.
Footnote 528:
Libâsan, compare Sûr. VII. v. 52; XIII. v. 3; yuġshî-l-leyla-n-nahâra.
Footnote 529:
In _Yâḳût_, I. 24. 2.
Footnote 530:
Ḥarîrî, p. 162, 2nd ed.; compare the Commentary, in which particular stress is laid on the act of covering up: liʾannahu yuġaṭṭî mâ fîhî. Compare al-Meydânî, II. 112. 23: al-leyl yuwârî ḥaḍanan.
Footnote 531:
Eur. _Ion_, v. 1150; it is also called ποικίλον ἔνδυμα ἔχουσα, and in Aeschylus, _Prom._ v. 24 ποικίλειμων νύξ, from the gay robe of stars.
Footnote 532:
Compare _King Richard II._, III. 2. ‘The cloak of night being pluck'd from off their backs.’
Footnote 533:
_Kitâb al-aġânî_, III. 28. 24.
Footnote 534:
I quote also a passage from the Uigur language: ‘The creation tore its black shirt,’ _i.e._ the day has dawned: Vámbéry, _Kudatku Bilik_, p. 218; compare p. 70, ‘I have put off the cloak of darkness;’ p. 219, ‘The daughter of the west spreads out her carpet.’
Footnote 535:
Max Müller, _Chips_, &c., II. 83. Schwartz, _Ursprung d. Mythologie_, p. 245.
Footnote 536:
al-Beyḍâwî’s Commentary on the _Ḳorân_, I. 19. 21 _et seq._ Abû-l-Baḳâ, _Kulliât_, p. 305.
Footnote 537:
See Excursus G.
Footnote 538:
Ibn al-Sikkît, p. 322.
Footnote 539:
_The Poetical Works_ of Behâ-ed-Dîn Zoheir of Egypt. By E.H. Palmer, Cambridge 1876, I. 108. 7. It is impossible to quote this edition without an expression of admiration for the perfection to which Arabic typography has been brought in England in this magnificent Oriental work, the production of which redounds to the imperishable credit of the University of Cambridge. It may be pronounced one of the most beautiful Oriental books that have ever been printed in Europe; and the learning of the editor worthily rivals the technical get-up of the creations of the soul of one of the most tasteful poets of Islâm, the study of which will contribute not a little to save the honour of the poetry of the Arabs. Here first we make the acquaintance of a poet who gives us something better than monotonous descriptions of camels and deserts, and may even be regarded as superior in charm to al-Mutanabbî.
Footnote 540:
_Beiträge zur Geschichte der Sprachgelehrsamkeit bei den Arabern_, no. 1, in the _Sitzungsberichte der kais. Akademie der Wissenschaften_, Vienna 1871, Jan. p. 222 _et seq._; or in the reprint p. 18 _et seq._
Footnote 541:
Wallin’s articles in the _Zeitsch. d. D. M. G._, 1851, V. 17; but see above p. 43.
Footnote 542:
See Vatke, _Biblische Theologie_, p. 327, and Gesenius, _Thesaurus_, p. 711, where importance is attached to this.
Footnote 543:
The conception of Cherubim penetrated even into Mohammedan regions, e.g. Ḥâfiẓ, ed. Rosenzweig, III. 526 _penult._, chalweti kerrûbiân ʿâlem-i-ḳuds.
Footnote 544:
_Ueber die südarabische Sage_, Leipzig 1866 p. 27.
Footnote 545:
See Gesenius, _Thesaurus_, p. 697.
Footnote 546:
See Dillmann, in Schenkel’s _Bibellexikon_, I. 511.
Footnote 547:
_Ibid._, V. 284.
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