244. Osiander (Zeitschrift der D. M. G., 1853, VII. 437) is inclined to combine with this the old Arabic Rayâm or Riyâm.
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.
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).
247. Schweinfurth, The Heart of Africa, I. 311.
248. See the Count von Baudissin, Studien zur semitischen Religionsgeschichte, Leipzig 1876, I. p. 306 et seqq.
249. Or Future, or Imperfect, as it is more generally termed.—Tr.
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 Tanʿumu b. Ḳamiʾata, the name of the ancestor of the tribe Tanâʿum. See Ibn Dureyd, Kitâb al-ishtiḳâḳ, p. 85 and gloss h.
251. Strictly the Dawn.—Tr.
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).
253. Hermann Vámbéry, Uigurische Sprachmonumente und das Kudatku Bilik, Innsbruck 1870, p. 238 a.
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.
255. In De Sacy, Chrestomathie Arabe, II. 151. 13.
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.
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.
258. Nuzhat al-asrâr &c., fol. 14 verso, 17 verso.
259. E.g. Abû-l-ʿAlâ’s Poems in the edition with commentary, Bûlâḳ 1286, II. 107, line 1: wa-tabtasimu-l-ashrâṭu fajran.
260. See Abû-l-ʿAlâ, ibid., p. 211, line 5: fî maḍḥaki-l-barḳi.
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.
262. Ursprung der Mythologie, p. 109 et seq.
263. Most persons know this tense as Future, or as Imperfect.—Tr.
264. Similar correlative names in Hellenic mythology are Pro-metheus and Epi-metheus.
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).
266. Shâhnâmeh, ed. Mohl, VII. v. 633, according to Rückert’s ingenious interpretation in the Zeitschrift der D. M. G., 1856, X. 145.
267. De Principiis, ed. Kopp, p. 385.
268. The sun itself is called a golden egg (Ad. Kuhn, Zeitschr. für vergl. Sprachforschung, I. 456).
269. King Henry VI., Part II. Act IV. beginning.
270. Heinrich Heine, The Baltic [sic! i.e. ‘die Nordsee’ = the German Ocean], Part 2, No. 4 in E.A. Bowring’s translation.
271. In Henne-am-Rhyn, Die deutsche Volkssage, Leipzig 1874, p. 292, No. 544.
272. Catullus, LIX. [LXI.] vv. 84–86.
273. Emîr Chosrev of Delhi, in Rückert, Grammatik, Rhetorik und Poetik der Perser, p. 69. 6.
274. See Excursus C.
275. Pauly, Realencyklopädie, VII. 1277; Wilhelm Bacher, Niẓâmî’s Leben und Werke, Leipzig 1871, p. 97, note 13.
276. Al-Beiḍâwî, Commentarius in Coranum, ed. Fleischer, I. 572. 17. Bacher, l.c.
277. Waitz, Anthropologie der Naturvölker, II. 170.
278. See Excursus D.
279. See e.g. Brugsch, Histoire d’Égypte, 1st ed., I. 37.
280. De Osir. et Isid., c. XXXIV.
281. De Pythiae oraculis, c. XII., and compare the pseudo-Plutarch, De vita et poësi Homeri, c. CIV.
282. So says Yalḳûṭ. Shôchêr Ṭôbh has the reading Akramânia, which is difficult of identification (Germania?).
283. Yalḳûṭ and Shôchêr Ṭôbh on Ps. XIX. 7.
284. Ursprung der Mythologie, p. 273.
286. Compare Eckhel, Doctrina Nummorum veterum, V. 15.
287. Die Religion der Römer, Erlangen 1836, II. 218. Compare Mommsen, History of Rome (translation), I. 185, ed. of 1868.
288. Fr. Lenormant, Les premières civilisations, Paris 1874, II. 29–31.
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.’
290. Nonnus, Dionysiaca XL. 443; Movers, Religion der Phönizier, p. 394.
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.
292. Jahrbücher für die bibl. Wissenschaft, X. 21; History of Israel, I. 265 et seq.
293. In his essay Phönikische Analekten, in the Zeitschr. der D. M. G., 1865, XIX. 536.
294. Sepp, Jerusalem und das Heilige Land, Schaffhausen 1863, II. 687.
295. Vergelijkende geschiedenis van de egyptische en mesopotamische Godsdiensten, Amsterdam 1872, p. 434.
296. Julius Braun, Naturgeschichte der Sage, I. 41. See Tylor, Primitive Culture, I. 316.
297. E. Jacques, Vocabulaire Arabe-malacassa, in Journ. Asiat., 1833, XI. 129, 130.
298. Gerland, Anthropologie der Naturvölker, VI. 242.
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.
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.
301. Al Buchârî, IX. 30, 35.
302. Yaçna, I. 35, III. 49.
303. Eberh. Schrader, Die Keilinschriften und das Alte Testament, p. 165.
304. Haneberg, Religiöse Alterthümer der Bibel, Münich 1869, p. 49; Movers, Die Phönizier, I. 411, where other combinations are given.
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.
306. Muir, Sanskrit Texts, V. 64.
307. Yâḳûṭ, Geogr. Wörterb., III. 762.
308. See Excursus E.
309. Hartung, Religion und Mythologie der Griechen, Leipzig 1865, II. 87–94.
310. al-Meydânî Majmaʾ al-amthâl, II. 111. 21.
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.
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.
313. Wa-leylatun ṭachyâʾu yarmaʿillu * fîhâ ʿala-l-shârî nadan muchḍallu, MS. of Univ. Leyden, Cod. Warner, No. 597, p. 345.
315. Die Genesis, Leipzig 1860, p. 64.
316. Levy, in the Zeitschr. der D. M. G., 1860, XIV. 404.
317. Compare Gelpke’s article Neutestamentliche Studien, in the Theo. Studien u. Kritiken, 1849, pp. 639 et seq.
318. See Excursus F.
319. Premières Civilisations, II. 81.
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.
321. See Fleischer’s Nachträgliches to Levy’s Chald. Wörterb. über d. Targ., II. 577. b.
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.).
323. A rough imitation of:
324. Schwartz, Sonne, Mond und Sterne, pp. 106–109.
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).
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).
327. See Excursus G.
328. Iliad, VIII. 485. See Plutarch, De vita et poes. Hom., c. CIII.
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).
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.
331. In Ahlwardt, Chalaf al-aḥmar, p. 49. I. See Vita Timuri, II. 48: ‘ḳad janaḥat al shams lil-ġurûb.’
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.’
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.
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 5,000,000l. 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).
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.’
336. al-Aġânî, II. 12. 3, is also noticeable: ‘ḳamrun tawassaṭu junḥa leylin mubridi.’
337. Deutsche Mythologie, p. 141.
338. Ebers, Aegypten und die Bücher Mosis, p. 70.
339. Fiske, Myths and Myth-Makers, pp. 71, 154.
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.
341. Berêshîth rabbâ, sect. 22.
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).
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.
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.
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.
347. So Böttcher, Ausführl. Lehrbuch der hebr. Sprache, I. 516–17.
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).
349. Edwin Norris, Assyrian Dictionary, I. 248.
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.’
351. Cod. Leyden, Warner’s Fund, No. 597, p. 325.
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.
353. Angelo de Gubernatis, ibid. p. 278 et seq.
354. See Zeitschr. d. D. M. G., 1855, IX. 758.
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.
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.
357. See Zeitschr. d. D. M. G., 1855, IX. 758.
358. See Pfleiderer, Religion und ihre Geschichte, II. 271.
359. Brinton, Myths of the New World, pp. 159 et seq.
360. 2 Kings, I. 8, II. 11. Compare the fiery, flame-red chariot of Ushas (Rigveda, VI. 64. 7).
361. Das alte Griechenland im neuen, p. 23.
362. Supplement to the Augsburg Allgem. Zeitung, 1874, No. 344. p. 5377.
363. Compare Renan, Hist. génér. des Langues sémitiques, p. 28.
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.