INDEX.
Aaron, grave of, [280–282]
ʿAbd Duhmân, [73]
Abel a herdsman, [110];
his grave (according to Mohammedan tradition) at Ṣâliḥiyyâ, suburb of Damascus, [280];
figure of the Dark Sky, [111];
Jabal another form of the same, [111–2]
Abraham denotes the Heaven at Night, [32];
myth of his sacrifice of Isaac, [45–47];
his journey to Egypt on account of a famine, when Jahveh plagued Pharaoh—a type of the later residence in Egypt, [275];
his grave at Hebron, [278–280];
at Berze near Damascus, [280]
Abram (‘High Father’) originally denoted Heaven, [91];
changed into Abraham, [230]
Abram and Jacob, mythical ideas connected with these names not quite obsolete, [229]
Adam, grave of (according to Mohammedan tradition), on Mt. Abû Ḳu-beys, [280]
Agâdâ contains mythology, [29–32];
but must be used with caution, [32–34];
a hermeneutic law of the A., that ‘the intensity of a word’s sense increases with the enlargement of its form,’ [339];
etymologies in A., [337];
given even in opposition to others in the Bible, [339]
Agni, ‘fire’ and ‘God of fire,’ [367–8], [382], [386–9];
hidden, and brought back by Mâtariśvan, [369–70]
Agricultural civilisation, speculation on, [211–14]
Agriculture, Fall of man connected with, [87]
Agriculturists love the Day and the Sun, [58–60];
refer the arts of civilisation to the Sun, [202]
Akra (Gold Coast), people of, identify God with clouds, [224]
ʿAlî b. Jaʿfar al-Razî wrote a book on the graves of the Patriarchs at Hebron, [279]
Allâh, idea of, similar to that of Jahveh, [290–1]
Amnon’s liaison with Tamar, its mythical element, [181–2]
Ancestors, originally mythical figures, [229], [254], [257]
Aṅgiras, mythical family of, connected with Agni, [371–2]
Anschauung (Conception), [377]
ʿAntar, the black hero, compared with the Night, [147–8]
Apperception, [376]
Aptûchos, of Cyrene, identical with Jephthah, [104]
Arabian children educated in the tents of Bedâwî, [88]
Arabs travel by night, [56];
proud of Nomadism, [79] et seqq.;
their poetry always conveys the scenery of the desert, [84–8]
Archer who shot an apple from his son’s head, a Teutonic legend, [442]
Aryan gods, their names date from the original unity, proved by Kuhn, [363–4]
Ascension to heaven, characteristic of Solar heroes, [127]
Ash-tree of the world, in the sky, [366]
Asher is the ‘Marching’ (the Sun), [120–2];
his grave (according to Mohammedan tradition), at Kafarmandâ, [280]
Ashêrâ, the ‘Marching,’ consort of Asher (and therefore the Moon), [122–3], [158]
Ass, called from his red colour, [181]
Ass’s Jawbone, used as a weapon by Samson;
originally name of a locality, [400];
similar to Onugnathos in Lakonia, [400–1];
denotes the Lightning, and is therefore thrown, [402]
Assyria and Babylon exerted an intellectual influence on the Hebrews during the Captivity, [319]
Assyrian poetry, very similar to the Hebrew Psalms, [318]
Assyrians have gradations of authority among gods as among men, [267]
Aztecs adopted Toltec civilisation, [236]
Babel (Babylon), confusion of tongues at, story of, arose at Babylon, [330–1], [335]
Babylon and Assyria exerted an intellectual influence on the Hebrews during the Captivity, [319]
Babylonian story of the Creation, very similar to the Hebrew, [323]
Baghirmi, people in Central Africa, identify God with the Storm, [224]
Balaam (Bilʿâm) as interpreted in the Agâdâ, [33–4]
Barak, ‘Lightning,’ is made a national hero, [256];
the Judge (Lightning), [430]
Bedâwî, their Sun-worship, [72];
they are regarded as the true Arabs, [82–4];
they regard God as a great Chief or Sheykh, [266]
Bedouins. See [Bedâwî]
Bel, in the Louvre, with ox-horns on his tiara, [179]
Benjamin, ‘Son of the right side,’ [176];
his sons’ names, their origin given in the Agâdâ on etymological grounds, [337];
a similar story in Arabic, [339]
Bernstein’s theory on the differentiation of the legends between North and South, [286]
Bhṛgu-s, same as Phlegyans, Lightning, [372–3];
the first man, [389]
Bilhah, a Solar figure, loves or marries Jacob and Reuben, figures of Night, [171–3]
Bird, denotes Lightning, [384]
Black, the colour of Night, [146–9]
Bochica, Solar hero of the Muyscas, author of civilisation, [204–5]
Bunsen confounds religion and mythology, [12];
does not admit any Hebrew mythology, [12–13]
Cain, with Abel, [110–2];
the ‘Smith,’ [113], and so in the Myth of Civilisation, [213–4], [217];
his descendants Solar, [126] et seqq.;
progenitor of the human race, [210];
grave of (according to Mohammedan tradition), at Ṣâliḥiyyâ, suburb of Damascus, [280];
called in Arabic Ḳâbil in assonance to Hâbil, according to a frequent practice, [347–9];
although the name Ḳâyin is also known, [349]
Calabar legend of the first human pair, [87]
Canaan is cursed for Ham’s fault, [255];
his grave (according to Mohammedan tradition), near Hebron, [280]
Cats draw Freyja’s car, [342]
Cat-worship of the Egyptians, Solar, [342]
Caves in Canaan, traditions relating to, [278]
Cherub perhaps denotes the Covering Cloud, and is of Hebrew origin, [196–7]
Chiun. See [Kiyyûn]
Chrysoros the ‘Opener,’ hero of the Myth of Civilisation, [216–7]
Civilisation, Myth of, [198] et seqq.
refers the higher civilisation to the Sun, [200–6]
Clouds, forms and names of, [163–5];
clouds groaning, [164],
weeping, [165];
worshiped by nomadic Hebrews, [227];
mythologically called ‘Heights of the Sea,’ [426], [443]
Clouds and Serpents, Hebrew observers of, [227–8]
Coalescence of psychological Motions or Combinations, [375]
Colours only imperfectly distinguished and expressed in the mythic age, [141–155]
Combination of psychological elements, [375]
Comparative Mythology not limited by distinctions of race, [9]
Conception (Anschauung), [377]
Concubines in mythology are of opposite natures to their men, [158]
Confusion of tongues at Babel (Babylon), story of, arose at Babylon, [330–1], [335]
Conquered impose their superior civilisation on their conquerors, [236–40]
Cow in mythology denotes the Sun, [343–4]
Creation, Hebrew story of, conceived at Babylon, [323–6];
established the Sabbath on a new basis, [324];
Babylonian story very similar, [323]
Creator, idea of a, essential conception of Jahveh, [299]
Crocodile, mythologically identical with the Sun, worshiped in Egypt, [342–3]
Ćyavana, son of Bhṛgu, is Lightning, [372–3], [391]
Dagon, ‘Fish,’ Solar god of civilisation, [215]
Dan, the ‘Moving,’ the Sun, [123–4]
Darkness expressed by words meaning ‘to Cover,’ [190–4]
Darkness and Blackness associated, [147–9]
David’s story has features belonging to the Solar Myth:
redness, beautiful eyes, throws stones, [109];
he kills Goliath as Thor kills Hrungnir, [430]
Dawn and Sunset expressed by the same words, [43]
Dawn flies, or is a bird, [116];
the name denotes ‘moving,’ [120];
it is in Aramaic ṣafrâ (Arab, aṣfar), ‘golden,’ [150–1];
its colour saffron, [152];
changes from red to white, [152];
or from white to red, [153]
Dawn (or the Sun) is called the ‘Uncoverer,’ [194]
Day called ‘red,’ [146];
‘white,’ [153–4];
loved by Agriculturists, [58], [60]
Deborah, the ‘Bee,’ i.e. the Rain-cloud, [430]
Delîlâ, loved by Samson, [405];
meaning of her name, [405], [406] [note]
Deluge, Biblical story of the, [319];
Assyrian very similar, [320];
Hebrews must have borrowed it from Babylonians, [320–2];
Greek, Indian, and Persian stories of, not very ancient, [319–20]
Deuteronomy, expresses a compromise between Priests and Prophets with a leaning towards the Prophets, [307–8]
Differentiation of Hebrew national legends after the political separation, [275–87]
Dinah, the ‘Moving,’ i.e. the Sun, [123–5]
Dionysus strikes wine and water out of the rock, as a Solar hero, [429];
called Liknites, ‘in a cradle,’ [389]
Divine names, Hebrew and Phenician, [246–7]
Division of the kingdom, [275–7]
Dragon (Serpent) denotes Rain, [224–6]
Dragon of the Storm, Semitic, [423];
and see [Rahabh]
Dual deities, male and female, among Semites, [16]
Dualism in sexual connections, [182]
Dualism, religious, occurs in savage tribes as well as in Îrân, [15]
Dyu, nom. Dyaus, [67]
Easter, heathen goddess, [431]
Eden, story of, arose at Babylon, [324–6];
‘Garden of Eden’ denotes a pleasure-garden in Joel before the Captivity, [325], but has a fuller meaning to the Prophets of the Captivity, [325–6]
Edom, the ‘Red,’ solar epithet, [209];
subsequently called Esau, the ‘Worker,’ [214], [217]
Elijah, Solar hero, produces drought, [167–8];
a typical Jahveist, [305–6];
precursor of the great Day of Jahveh, [271–2]
Elôhîm, originally polytheistic, but became monotheistic, [270–1];
idea of Elôhîm opposed by Jahveistic Prophets, [297–8]
Elôhîm or Êl, names compounded with, and similar ones compounded with Jahveh, [292–3]
Elohistic documents Jahveistic in character, only using ‘Elôhîm’ for the Patriarchal age, [313]
Elohistic writings subsequent to the compromise with Jahveism, their piety, [314–5]
Enoch, Solar hero, [127–8]
Ephraim, a geographical name derived from Ephrâth (Beth-lehem), [175], [283–5]
Esau, hairy, signifies the Sun with his rays, [136–8];
red, [139–40]
Etymologising in legends, secondary and not original, [331–5];
yet fables are invented to account for names, [332];
etymologies assigned which are quite unsatisfactory, [333–4]
Euhemerus, his system of mythology, regarding gods as human promoters of civilisation deified by posterity out of gratitude, [201]
Eve, or the ‘Circulating,’ an epithet of the Sun, [210];
grave of (according to Mohammedan tradition), at Jeddâ, [280]
Exodus, story of, contains mythic elements, [23], [28]
Eye, an image of the Sun, [106–10]
Ezekiel, prophet of the compromise between Priests and Prophets in the Captivity, [307], [317]
Fall of man connected with Agriculture, [87]
Feronia (like Phoroneus) originally a Lightning-bird, [385], [428]
Figurative language conceals myths, [26–7]
Figures of speech, apparent, often preserve something historical, [29]
Fire, given by nature, [365];
produced by boring, [366], [380–1];
observed in the sky, which was believed to be the origin of the earthly fire, [366]
Fire-myth analysed, [376–82]
Foxes, represent Solar heat, [398];
Samson tied firebrands to their tails and sent them into the Philistines’ corn, [398];
similar Roman usages, [398]
Fratricide accompanies mythical founding of cities, [113]
Freyja, her car drawn by Cats, [342];
converted in Christian times into Virgin Mary, [431–2]
Gad, like Jupiter, the star of Fortune, [176]
Gaza, gates of, carried off by Samson, a disguised myth of a descent to the nether-world, [403–4]
Gazelle, designation of the rising sun, [178–9]
Gazelles, golden, at Kaʿbâ at Mekka, [178]
Geiger, L., his researches on the faculty of distinguishing colours, [141]
Gender-distinctions in nouns, supposed by Bleek to encourage formation of mythology, [2–3]
Genealogies invented through national hatred, [358–9];
concocted by national pride or for other reasons, [357–8]
George, Saint, kills a dragon—a general Aryan Myth, [431]
German gods’ names preserved in names of days of the week, [431]
German heathen practices in Christian times, [430–2]
Getube, in an Ojibwa legend, has twelve children, [174]
Gideon, the ‘Smasher,’ is made a National hero, [256]
Gold, called sulphur-coloured and red, [142–4]
Greeks love Agricultural life, [80];
preserve traces of Nomadism, [70–1]
Gynaeocracy, [76]
Hagar, the ‘Flying,’ i.e. the Sun, [119]
Haggai expresses the compromise between Priests and Prophets, [308]
Hair in mythology denotes Rays of sun or moon, [137–40]
Hajnal, ‘dawn,’ in Hungarian, denoted originally ‘white,’ [351]
Ham is made ancestor of the Canaanites, [255];
his grave (according to Mohammedan tradition), in the district of Damascus, [280]
Hamor, father of Shechem, called ‘Ass’ from the red colour, which is Solar, [181]
Heaven, called the ‘High’ in the Semitic languages, [91]
Hebrew Mythology became Jahveistic, [433–4];
its existence denied by Bunsen, [12–3]
Hebrew Myths did not grow into religion, [248–9];
but generally became history, [249], [255]
Hebrew national consciousness, its effect on the Myth, [251–4]
Hebrew national individuality aroused, [259]
Hebrew political centralisation confirmed Monotheism, [268]
Hebrews (ʿIbhrîm), the ‘Wanderers,’ [53];
show sympathy with Shepherds as against Agriculturists, [86–7];
adored the Serpent in the Desert, [226];
adopted the Solar religion of Canaan, [227], [240–2];
their history begins with the conquest of Canaan, [232];
remained Nomads some time after leaving Egypt, [232];
abandoned Nomadism on passing the Jordan, [233];
took social and political institutions from the Phenicians, [242];
forgot the fact of their original polytheism and set
back the origin of Jahveism to Abraham or even Adam, [433];
compared but did not identify heroes with the Sun, [443]
Hebron, legends of the Patriarchs localised at, [278–80];
therefore chosen by David for his residence, [280]
Heimdall (the Sun) has the point of his horn in Niflheim, [179]
Helios converted by Modern Greeks into Ilias (Elijah), [128]
Hephaestos originally identical with Prometheus and Agni, [390]
Herakles, original Aryan Sun-god, [417];
he kills a lion, [395–6], [399],
a feature which appears to be borrowed from the Semites (the Aryan Sun-god kills a Dragon), [418];
as also the story of Foxes with firebrands attached to their tails, [419];
he dies, but Iolaus wakes him to new life on Olympos, [446]
Heroic age, in Book of Judges, contains mythology, [20–1]
Hind, a designation of the rising sun, [178–9]
History, mythic features attach themselves to, [22–3]
Honey, in Samson’s riddle, [394–7]
Horns denote the Sun’s rays, [179]
Horváth and Vörösmarty’s Hungarian Myths, [252]
Hûd, prophet, his grave (according to Mohammedan tradition), [283]
Huythaca, ‘the Moon,’ wife of Bochica, Solar hero of the Muyscas, whom she opposes in his promotion of civilisation, [204]
Hyksôs adopted Egyptian culture, [236]
Ichneumon, mythologically representing the Night, worshiped in Fayûm, [343]
Idea (Vorstellung), [377]
Ife, a town of the gods of the Yorubas, [100]
Immortality, belief in, characterised the Jahveistic Prophets, [305]
Indians, traces of Nomadic myths among, [67–70]
Interlacing of psychological Combinations, [376]
Iokaste, the ‘Evening-glow,’ mother and wife of Oedipus, [187]
Îrân, traces of Nomadism in, [68–9]
Iranian (Persian) theological ideas influence the Hebrews in and after the Captivity, [326–9]
Irej, ancestor of the Iranians, his sufferings a type of the subjugation of his race, [258]
Isaac, the ‘Laugher,’ originally the Sun, [92–96];
myth of the sacrifice of, [45–7], [104–6];
his grave at Hebron, [278–9]
Isâf and Nâʾilâ, two Arabian idols (Soil and Rain), [182–3]
Isaiah, the second, the Prophet of the Captivity, [307]
Isis, the horned, [179]
Islâm not favourable to Nomadism, [86]
Israel, i.e. the Hebrew nation, created by Jahveh, [299]
Issachar, called an Ass, a Solar figure, [177] note, [181]
Istar, Babylonian goddess, is the Moon, [158–9]
Jacob, the ‘Follower,’ i.e. the Night, the Dark Sky, [97];
fights with a man who cannot conquer him (the Dawn), [140];
struggles with Laban, ‘White,’ and Esau, ‘Red’ (Solar figures), [133–5], [140–1], [156];
his name changed to Israel, [230];
identified with Israel, [256];
his grave at Hebron, [278–9]
Jacob’s Blessing (Gen. XLIX.) contains remains of descriptions of mythical figures, [177]
Jacob’s family, the Moon and Stars, [173];
his twelve sons were not originally named, [174];
some belong to the original myth, [175];
some names are later, ethnographical or geographical, [175]
Jael, ‘Wild Goat,’ i.e. Cloud, [430];
is made a national hero, [256]
Jahveh, the specially Hebrew name of God (Elôhîm being used by the Canaanites), its origin in the idea of Nationality, [272];
idea of, [290];
Mohammedan idea of Allâh similar, [290–1];
name Jahveh known before the Separation, [292];
the idea first introduced by the Prophets, [294–9];
indicates a Creator, [299–301];
‘I am who I am,’ [300–1];
National God of the Hebrews, [301];
who hated foreign vice, [303–4];
but also cosmopolitan, [302–3];
not an esoteric religion, [304–5];
friendly to both North and South and favourable to their reunion, [305–8]
Jahveh, names compounded with, and similar ones compounded with Elôhîm (Êl), [292–3]
Jahveism reforms ancient legends for moral ends, [312];
adopted by the sacerdotal party in the Captivity through a compromise effected with the Prophets, [307–8];
came to be supposed to be primitive, [433]
Jahveistic documents show a very thorough-going Jahveism, [313];
their peculiar prophetic phraseology, [314]
Janus, connected with navigation, [102];
has one bearded and one smooth face, [137]
Japanese Myths of Civilisation, [207]
Japheth. See [Jepheth]
Jawbone, used by Samson. See [Ass’s Jawbone]
Jelâl al-Dîn al-Suyûtî, his Kitâb al-awâʾil, [212]
Jemshîd, Solar hero, author of Iranian Civilisation, [202–3];
establishes castes, [203];
is brought to ruin by Zohak, [203]
Jepheth, a Solar figure, [132]
Jephthah, myth of his killing his daughter, [96–7];
his name mythical, its meaning, [97], [104]
Joktan, denotes the Sedentary people, [54]
Jonah, features of the Solar myth attached to him, [102]
Joseph (the Rain), born of Rachel (the Cloud), [166], [175];
his contest with Zalîchah, [168];
with his brothers the Possessors of arrows, i.e. the Sun’s rays, [168–9];
his bow is the Rainbow, [169–70];
his story was worked out by the Northerns in his favour against the Southerns with their Judah, [285–6];
taken by the Northerns as their hero and ancestor at the separation, [278]
Jubal, Solar hero, inventor of music, [130]
Judah, his connexion with Tamar, a Solar legend, of Sun and Fruit, [180–2];
an ethnographical name, [175], [179–83]
Judges (Shôpheṭîm), Hebrew, legends of, suffered no theocratic transformation, [287–8];
were preserved mainly in the Northern kingdom, [289]
Judges, Phenician magistrates (Suffetes), [242–5]
Ḳâbil and Hâbil, Arabic for Cain and Abel, [347–9]
Kâfir, ‘Infidel,’ its original meaning, [193]
Kalypso and Kalyke, the ‘Covering Night,’ [192]
Kenite origin of name Jahveh asserted by Tiele, [293]
Khitem dynasty adopted Chinese civilisation, [236]
Kiyyûn (Chiun), the star, worship of, by the Hebrews, [220]
Kuhn’s Herabkunft des Feuers reviewed by Steinthal, [363]
Kulyatu, Solar hero of the Voguls and author of Civilisation, [207]
Kutub al-awâʾil, ‘Libri Principiorum,’ [212]
Ḳuzaḥ, Semitic (Arabic) Cloud-god, [73–4], [423]
Lamb, white (a Cloud), adored by the Arabs, [223]
Lamech. See [Lemech]
Laughter, words denoting, originally meant to ‘shine bright,’ [93];
of the morning or the sun and the stars, [94–6]
Leah, the ‘Weary,’ is the Night when the sun is weary, [162]
Legends, Hebrew, affected by the political separation of North and South, [277–89]
Lemech (Lamech), Solar hero, kills his son, [129]
Lengthened forms of words have greater intensity of meaning than simple, according to the Agâdâ, [340]
Lenormant claims Mythology for the Semites, [11]
Levi, ‘Serpent,’ i.e. Rain, [183–7]
Leviathan (livyâthân), ‘Serpent,’ either Lightning or Rain, [184–6];
Levites oppose the Solar worship of the Golden Bull, [226]
Leviticus, Book of, expresses the compromise between Priests and Prophets, with a leaning towards the Priests, [308]
Life, treated in mythology as identical with fire, [367], [371]
Lightning, identified with a bird—eagle, hawk, or woodpecker, [366];
which again might be transformed into a tree—rowan, ash, [366–7]
Lightning-Bird represents both Fire and Man, [366], [368], [384–6], [389]
Lion, Semitic symbol of Summer-heat, [396–7]
Livyâthân. See [Leviathan]
Localisation of myths, [278–85]
Loḳmân, identified with Balaam, [33], [34] note [100]
Longevity, characteristic of Solar heroes, [356];
and therefore of Noah to the Arabs and Ethiopians, [356–7]
Lot, ‘Night,’ and his daughters, a Solar myth, [189–95]
Lot’s daughters denote the Glow of morning or evening, [194];
their names, [194–5];
they are made mothers of Moab and Ammon, [254]
Love, especially incest, common in mythology, [187]
Malachi, expresses the compromise between Priests and Prophets, [308]
Mama Oello and Manco Copac, sons of the Sun, teachers of civilisation in Peru, [208]
Manchu dynasty adopted Chinese civilisation, [236]
Manco Copac and Mama Oello, sons of the Sun, teachers of civilisation in Peru, [208]
Manna reminds us of the Nectar and Mead of the gods, [429]
Mary, the Virgin, succeeds in Christian times to the functions of Freyja, Holda and Bertha, [431–2], [443]
Mâtariśvan brings back Agni or fire to men, [369];
is identical with Prometheus, [370–3]
Meʿônenîm and menachashîm, [227]
Mexican Solar and Lunar Chronology, [65]
Milcah is the Moon, [158]
Milk and honey, characteristic of a Solar land, [28–9]
Moḥammed approved the Nomadic life of shepherds, [81]
Mohammedans, how they transformed foreign legends, [354–6]
Monotheism favourable to the growth of science, according to Lange and Comte, against Renan, [6–7];
exclusive, and prompted by the Hebrew National spirit, [269];
supposed to be primeval and to have preceded Polytheism—an untenable proposition, [261], [421];
supposed to have been given by Divine revelation—untenable, [420]
Monotheistic ‘Instinct,’ refuted by the example of the Semites, [260]
Moon, worship of, earlier than Sun-worship, [71–6];
three phases, [204–6];
turns red (châphar) through shame, [351–2]
Moon-goddess, her names, [158–60]
Moorish architecture derived from life in the Desert, [85]
Mormons speak of God as the great ‘President,’ [266]
Moses, in the myth, resembles Prometheus, [23], [391–2];
is like a Sun-god in general, [428–9];
has horns, denoting a nimbus of rays, [179];
is put in the water in a chest when an infant like Perseus, etc., [428];
kills an Egyptian and flies, like a Solar hero, [429];
stretches his hand with the staff over the sea (originally the sea of Clouds) and divides it, [429];
his grave, [281–2]
Motion, psychological term, [375]
Müller, J.G., of Basle, thinks the Hebrews originally spoke a distinct language, and afterwards adopted that of Canaan, [239–40]
Music invented by Solar heroes, [130]
Muyscas of Bogotà, their Myth of Civilisation, [204–5]
Myth, its beginning and its end, [50];
prior to Religion, [51]
Mythical names not used as human names, [229]
Mythological faith and worship still live as superstition etc., [364]
Mythology, precursor of Religion, not itself religion, [5];
common to all mankind, [10];
begins with perception and description of physical phenomena, [39];
is transformed into allegory when the original meaning of the names is forgotten, [39];
turns into Religion, [218] et seqq.;
and must produce Polytheism, [262];
denied by Bunsen to the Hebrews, [12–3]
Myths represent the daily phenomena of nature, [14];
outlive the stage of Civilisation which produced them, [77] et seqq.;
are interpreted in a theocratic sense, of pious servants of God, [273];
do not interest the Prophets, [309–10];
are converted from a polytheistic to a monotheistic form, [420]
Names of persons preserve myths, [24–5]
Naphtali, ‘with plaited locks,’ denotes the Dawn, [178–9];
grave of (according to Mohammedan tradition), at Kafarmandâ, [280]
National sentiment transforms Myths, [253]
National spirit promoted an exclusive monotheism among the Hebrews, [269–72]
Nationalisation of Hebrew Myths, [257]
Nations, table of (in Gen. X.), revised at Babylon, [329–30]
Naziritism, [410–14]
Nehushtan, the (brazen?) Serpent, [184];
adored, [226]
New Druids, [252]
Night, loved by Nomads, [51–7];
used by them in reckoning time and distances, [61–3];
precedes Day in the Nomad’s chronology, [62];
is blind, or has lost an eye, [110];
has wings to cover, [117];
is called a ‘Coverer’ and has a black covering, [190–4];
is called Black, [146],
and compared to ink, [148],
and to a ‘Sudûs’ (a greenish garment), [149–50]
Night-sky and rain worshiped by the Arabs, [219–21]
Nimrod, the ‘Hunter,’ i.e. the Sun, [31–2], [135–6]
Nimrûd, Arabic story of, identical with that of Oedipus, [188–9]
Ninka-Si, Accadian horned goddess, Solar, [179]
Noah, inventor of Agricultural implements, a figure of the Sun at noon, [130–1];
second progenitor of the human race, [210];
why he is made the hero of the Deluge-story, [322];
noted among the Arabs and Ethiopians for longevity, [356–7]
Nomads love Night and Rain, [54–7], [60];
reckon distances and time by nights, [61–3];
have no history, [231]
Normans adopted French language and transplanted it to England, [236]
North and South separated into two kingdoms, [275–7];
effect of separation on national legends, [277–89]
Oannes, the Sun, in the Assyrian and Babylonian mythology, Hero of Civilisation, [214–5], [224]
Oedipus, Solar hero, his story, [187]
Olave, Saint, succeeds to the office of Thor in pursuing and destroying giants, [431]
ʿOmar, Chalif, approves of the Bedâwî, [82]
Opener, frequent designation of the Sun, [97–8]
Origins, legends of, [211–3]
Orpheus, son of the Sun, author of Civilisation, [208]
Osterhase (Easter Hare) indicates the swiftness of the goddess Ostara, the Sun, [118]
Participle passive used for active in Hebrew, [350–1]
Patriarchal stories, sources for discovery of Mythology, [19]
Patriarchs, their names mythical, referring to phenomena of Nature, [18];
are made types of Elohistic piety, [274];
years and cycles of years in their history, elaborated at Babylon, [329]
Perez and Zerah (Pharez and Zarah), Solar figures, [183]
Perizzites, their name denotes the ‘Wanderers,’ [53]
Persian antagonism to the Arabs gives a tone to legends in the Shâhnâmeh, [258]
Persian (Iranian) theological ideas influence the Hebrews in and after the Captivity, [326–9]
Persians, false genealogies invented by or for them, [357–8]
Pharez. See [Perez]
Phenicians, their civilisation prevailed for long in Africa, but yielded to the Arabian, [237];
their influence on the tribes of Canaan and the Hebrews, [235], [240]
Phenix, mythical designation of the Sun, [344]
Philo Herennius, his report on Sanchuniathon, [215–7]
Phlegyans, identical with Bhṛgu-s, [373]
Phoroneus, at Argos, brought fire like Prometheus, [368];
was originally epithet of the Lightning-bird, [385]
Phut [Pûṭ] denotes the ‘Runners,’ [53]
Picus, ‘Woodpecker,’ a Lightning-bird, [368];
is the first man, [389]
Pillar of Cloud, belongs to the worship of the Night-star, [222–3]
Pleiades, [426]
Poetry of the Arabs always conveys the Scenery of the Desert, [84–5]
Polytheism and Monotheism, successive stages of religious thought, [5]
Polytheism results from Mythology and necessarily precedes Monotheism, [262];
tends, through a unifying process, to Monotheism, [263];
shows a monotheistic tendency when one god is supreme over others, [264];
mythical, in Israel, exhibited in the Prophets and Poets, [421–30]
Pools of the Sun, in which his heat is cooled, [340–1]
Pramantha, the boring-stick to produce fire, [370], [387];
Moses’ staff the same, [391], [428]
Pramati, son of Ćyavana, son of Bhṛgu, identical with Prometheus, [391]
Prometheus, inventor of Navigation, [103];
his name, corresponding to Sans. Prâmâthyu-s, from pramantha ‘boring-stick,’ [370];
connexion of the name with μανθάνω, [374–5];
identical in function with Mâtariśvan, [371];
a Titan (enemy of the gods) and yet benefactor of men, [389–91];
created man, [389]
Prometheus, legend of, Steinthal’s Essay on, [363–92]
Proper names in Mythology originally appellative, [37–8]
Prophets introduced the real idea of Jahveh, [294–308];
do not care for Myths, [309–10],
nor the Patriarchal history and Moses, [310–1]
Psychological Terminology, [375–6]
Psychology, a necessary factor of Mythology, [35–7]
Pyrrha, the ‘Red,’ mother of mankind, [210]
Quails, connected with Apollon and Diana, as well as with Moses, [429]
Rachel, the ‘Sheep,’ i.e. the Cloud, [162–5];
weeps for her children, i.e. pours down Rain, [165];
bears Joseph, the ‘Rain,’ [166], [175];
her grave, [283]
Rahabh, the Storm-Dragon, [422–6];
denotes Egypt, [423]
Rain with the dark rainy sky loved by Nomads, [54–7];
the child of the Cloud or the Sky, [166–7];
called a Serpent, [185–6];
worshiped by the Nomadic Hebrews, [227];
attributed by the Mohammedans to the Stars, [221]
Rainbow is called Joseph’s Bow, [169–70]
Red, for a light colour in general, [141];
the colour of Day, [146]
Reduplicated forms have, according to the Agâdâ, a greater intensity of meaning than unreduplicated, [340]
Religion, developed out of Mythology, [218] et seqq.;
takes its form partly from political analogies, [264–8]
Religion, founders of, born from Virgins, [208–9]
Renan says the Semites have no Mythology, [4];
is mistaken in asserting that Arabic absorbs only dialects related to itself, [237–9]
Reuben, the ‘Twilight,’ takes to himself Bilhah, a Solar heroine, [171–3];
his grave (according to Mohammedan tradition), at Jahrân, [280]
Riddle proposed by Samson, [394–7]
Roman Calendar, [65–6]
Rowan, a Lightning-tree, [366–7]
Sabbath, established on a new basis by the story of Creation, [324]
Sacrifice, human, condemned by Jahveism in the rewritten story of the sacrifice of Isaac, [312]
Ṣafrâ, (in Aramaic), ‘Dawn,’ its etymology, [150]
Sage (German), [393] note
Samson, a Sun-god, [21–2], [407–10];
his name Shimshôn from Shemesh, ‘Sun,’ [408];
like other Sun-gods, flies after victory, [399],
and is pernicious to the Philistines, destroying their corn by foxes, [398],
and is given to sexual pleasure, [404];
is attacked by a lion, [394],
and kills him, [398];
solution, [396–9];
his heroism with the ass’s jawbone, [400];
was said, in a myth now lost, to have gone down to the netherworld, [404];
is said in the narrative to be a Nazirite, but this is a late addition to the story, [413];
motive for it, [445];
compared with the other Judges, is seen to be mythical, [414–5],
but is admirably described, [415–6]
Samson, legend of, Steinthal’s Essay on, [392–446]
Samuel, a typical prophet, [306];
a Nazirite, [410–2]
Sanchuniathon’s account of Phenician Mythology, [215–7]
Sandan or Sandon, Assyrian and Lydian Sun-god, kills a lion, [396–7]
Sarah, the ‘Princess of heaven,’ i.e. the Moon, [158]
Scarabeus, worship of the, [343]
Seraph, mythical name of a dragon, [197]
Serpent (livyâthân and rahabh) denotes Lightning and Rain, [27–8];
Rain, [224–6]
Serpents crushed by Herakles, [184]
Seth, grave of (according to Mohammedan tradition), in the valley of Yahfûfâ, in Antilibanus, [280]
Shamgar, Solar hero, another form of Samson, [429–30]
Shechem, a name of the Morning, [25–6];
converted into a prince of the Hivvites, [254]
Shem, the ‘Lofty,’ denotes the Heaven, [132]
Shôpheṭîm (Judges), Phenician magistrates, [242–5]
Sinai, consecrated to Sin, the Moon, [160]
Sinflut became Sündflut—psychological process, [441–2]
Solar heroes found cities, [113], [127];
remarkable for longevity, [356]
Space the earliest category understood by man, [40–2]
Stars worshiped by Nomadic Hebrews, [219–30]
Steinthal, H., Essay on the original form of the legend of Prometheus, [363–92];
on the legend of Samson, [392–446]
Stork, brought fire and brings children to earth, [367]
Sudûs (sundus), greenish, the colour of Night, [149–50]
Sukkôth (Tabernacles), Feast of, connected with worship of Stars and Rain, [220–2]
Sulphur, red, Arabic phrase for something impossible, [143]
Sun, passes through the sea at night, [28], [99–104];
loved by Agriculturists, [58], [60];
called in Mythology the ‘Marching,’ ‘Running,’ [114–22];
called the ‘Uncoverer,’ [194];
regarded as an Eye, [106–10],
as a Well, his light being the water, [345];
as a Wheel, [381];
represents Fire in heaven, and is the source of light and growth, [378];
his rays described as a moisture, whether water, milk or wine, [345–7];
his three phases, [204–6];
his colour, [353–4],
saffron, [151],
grey, [153],
white, [154–5];
turns pale through shame, [351–2];
synonyms of, become obsolete, [218];
pools and whips for, [340];
his sons are authors of Civilisation, [208]
Sunset and Dawn expressed by the same words, [43]
Tabernacles (Sukkôth), Feast of, connected with the worship of Stars and Rain, [220–2]
Tâj al-Dîn b. Ḥammûyâ, al-Sarachshî, on ‘Origins,’ [212]
Tamar, the ‘Fruit,’ her liaison with Judah, and with Amnon, [180–2]
Tannîn, ‘Extended dragon,’ i.e. Rain, [423], [427];
Crocodile, and Egypt, [424–5]
Tent of heaven denotes the sky by night, [111]
Theocracy, a league between Religious and National ideas, [273]
Thor, converted in Christian times into St. Olave, [431]
Thunder is a groaning or roaring of the clouds, [164–5]
Time, a category not understood till after Space, and expressed in language by the same terms, [40–3]
Tôrâ, formed of chuḳḳâ and dâbhâr conjoined, [315]
Tribes, Hebrew, named earlier than Jacob’s sons, [176]
Tubal-cain and Jabal, duplicates of Cain and Abel, [111–3], [130]
Union, sexual, its significance in Mythology, [171–3]
Uriah, grave of (according to Mohammedan tradition), [280]
Usurpers, other Gods besides Jahveh, according to Hartmann, [269–70]
Vaivasuta, son of the Sun, Indian legislator, [208]
Varuṇa and Οὔρανος the ‘Coverer,’ [190]
Vedic myths so primitive as to explain themselves, [364]
Virgins made to conceive by the Sun’s rays are the mothers of founders of legislation and religion, [208–9]
Voguls, their Myth of Civilisation, [207]
Vörösmarty and Horváth’s Hungarian Myths, [252]
Vorstellung (Idea), [377]
Wa-jeeg-e-wa-kon-ay, in an Ojibwa legend, repels evil spirits, [174]
Wamasai people in East Africa identify God and Rain, [224]
Waraḳ (in Ethiopic), ‘gold,’ and connected words, [144–6]
Week, [65];
of five days among the Chinese, Mongols, Azteks, and Mexicans, [66];
of eight days in Old Calabar, [66]
Well, an image of the Sun, its water being the rays, [345]
Wheel, epithet of the Sun’s chariot, [210]
Whips of the Sun, to drive him along his course, [341]
White, light-coloured in general, [141];
the colour of Day, [152–3]
Wings assigned to the Sun and Dawn, [115–7]
Wives, legitimate, in Mythology are homogeneous with their husbands, [158]
Woodpecker (Picus), personification of Lightning, i.e. Fire, [366],
Years and cycles of years in Patriarchal history, elaborated at Babylon, [329]
Yereḳ (in Hebrew), ‘Grass,’ its etymology, [145]
Zalîchâ, the ‘Swift-marching,’ Solar heroine, her contest with Joseph (Rain), [168]
Zarah. See [Zerah]
Zebulun, the ‘Round,’ the Setting Sun, [177–8]
Zechariah expresses the compromise between Priests and Prophets, [308]
Zerah and Perez (Zarah and Pharez), Solar figures, [183]
Zeus has ram’s horns, [179]
Zillah, the ‘Night,’ mother of Tubal-cain, [130]
Zilpah, ‘Marching,’ [125-6]
Zipporah, grave of (according to Mohammedan tradition), [280]
Zûzîm, a nomadic tribe, [53]
[1]. Especially Max Müller’s essay on Comparative Mythology (Chips etc., II. 1), and the ninth in the second series of his Lectures on the Science of Language; and Cox’s introductions to his Manual of Mythology, Tales of the Gods and Heroes, and Tales of Thebes and Argos.
[2]. Both in England and in France the attempt has been made with much taste to introduce the results of comparative mythology in the instruction of youth; in England by Rev. G.W. Cox in his Tales of the Gods and Heroes, Tales of Thebes and Argos, Tales from Greek Mythology, Manual of Mythology in the form of question and answer, 1867, and Tales of Ancient Greece, 1870, the last two of which have just been translated into Hungarian, and published by the Franklin Society; in France by Baudry and Delerot (Paris 1872). Still more recently the results of comparative mythology have also been summarised in two excellent books for children by Edward Clodd, The Childhood of the World: a simple account of Man in Early Times, 1873, and The Childhood of Religion; embracing a simple account of the birth and growth of Myths and Legends, 1875.
[3]. This psychological uniformity of all races of men is independent of the question of the monogenetic or polygenetic origin of races. The psychological uniformity of different races is especially conspicuous when we observe and compare individuals of the separate races in infancy, when the distinctions produced by history, education, instruction, etc., are not yet present (see Frohschammer, Das Christenthum und die moderne Naturwissenschaft, Vienna 1868, p. 208.) When we are considering the growth of mankind in general, the stage when myths are created corresponds to the infancy of the individual.
[4]. Das Beständige in den Menschenrassen und die Spielweise ihrer Veränderlichkeit, Berlin 1868, p. 78.
[5]. François Lenormant, Essai sur la Propagation de l’Alphabet phénicien dans l’ancien monde, Vol. I. (2nd ed., Paris 1875), p. 17.
[6]. Tylor, Primitive Culture, I. 6.
[7]. On these two see Pfleiderer, Die Religion, ihr Wesen und ihre Geschichte, II. 8.
[8]. The title is 'Conférence de la Fable avec l’Histoire sainte, où l’on voit que les grandes fables, le culte et les mystères du paganisme ne sont que des copies altérées des histoires, des usages et des traditions des Hébreux.'
[9]. Edward Wilton in the Journal of Sacred Literature, 1849, II. 374 et seq.
[10]. Dr. Vollmer’s Wörterbuch der Mythologie aller Völker, newly revised by Dr. W. Binder, with an Introduction to Mythological Science by Dr. Johannes Minckwitz, 3rd ed., Stuttgart 1874.
[11]. See the Augsburg Allgemeine Zeitung, 1875, no. 169, p. 2657.
[12]. Primitive Culture, I. 22.
[13]. See Virchow in the Monatsbericht der königl. preuss. Akademie der Wissenschaften, January 1875, p. 11.
[14]. Origin of Civilisation, 3rd ed., p. 330, quoting Sibree’s Madagascar and its People, p. 396.
[15]. Einleitung in die Philosophie der Mythologie, pp. 62, 63. This is the idea to which Max Müller refers in noticing the lectures of the philosopher of Berlin, in his Introduction to the Science of Religion, p. 145.
[16]. See his Populäre Aufsätze aus dem Alterthum, vorzugsweise zur Ethik und Religion der Griechen, second edition, Leipzig 1875, especially p. 272 et seq.
[17]. Flach, Das System der Hesiod. Kosmogonie, Leipzig 1874; see Literar. Centralblatt, 1875, no. 7.
[18]. Rude Stone Monuments in all Countries, p. 32, note 2.
[19]. The Chaldean Account of Genesis, p. 302.
[20]. Sayce in the Academy, 1875, p. 586.
[21]. The Academy, 1875, no. 184, p. 496. The promoters of the Theological Translation Fund, by whom Kuenen’s Religion of Israel was published, Dr. J. Muir of Edinburgh, who wrote some letters to the Scotsman on the Dutch Theology, and to a certain extent Bishop Colenso, besides many others who have not avowed their views so publicly, indicate the progress of opinion in England.—Tr.
[22]. See Literar. Centralblatt, 1875, no. 49, p. 157.
[23]. Biblische Mythologie des Alten und Neuen Testaments, 2 vols., Stuttgart 1842; Etymologisch-symbolisch-mythologisches Realwörterbuch für Bibelforscher, Archäologen und bildende Künstler, 4 vols., Stuttgart 1843–5.
[24]. I have not succeeded in obtaining a sight of Schwenk’s Mythologie der Semiten, published in 1849; but Bunsen’s condemnation of it in Egypt’s Place in Universal History, IV. p. 363, made me less anxious to get it.
[25]. Naturgeschichte der Sage. Rückführung aller religiösen Ideen, Sagen, Systeme auf ihren gemeinsamen Stammbaum und ihre letzte Wurzel, 2 vols., Munich 1864–5.
[26]. In Vol. II. of his Zeitschrift für Völkerpsychologie und Sprachwissenschaft, translated and appended to this volume.
[27]. Der Semitismus, in Zeitsch. für Völkerpsychologie etc., 1875, VIII. 339–340.
[28]. It would be unfair not to mention the Dutch Professor Tiele as a worker on this field. In his Vergelijkende Geschiedenis der oude godsdiensten, Vol. I.: De egyptische en mesopotamische godsdiensten (Amsterdam 1872) he has occasionally inserted explanations of Hebrew myths, to which I have referred at the proper places.
[29]. II. 421 et seq.; see his Rivista Europea, year VI. II. 587. Cf. his review of the German edition of this work in the Bollettino italiano degli studj orientali, 1876, I. 169–172.
[30]. In reference to this I may refer to the eloquent expressions of Steinthal in his lecture Mythos und Religion, p. 28 (in Virchow and Holtzendorff’s Sammlung gemeinverständlicher Vorträge, Bd. V. Heft 97).
[31]. Mythologie der Ebräer in ihrem Zusammenhange mit den Mythologien der Indogermanen und der Ægypter. Nordhausen 1876.
[32]. Ausland, 1874, p. 961 et seq., 1001 et seq.
[33]. The above-named work was published immediately after the conclusion of this Introduction.
[34]. Die Erzväter der Menschheit: ein Beitrag zur Grundlegung einer hebräischen Alterthumswissenschaft. Leipzig, Fues 1875.
[35]. Ibn Yaʿîsh’s Commentary on the Mufaṣṣal, p. 74 (of the edition now being published by Dr. Jahn of Berlin). See Fables de Loqman le Sage (éd. Dérenbourg), Introduction, p. 7.
[36]. I may refer on this point to Von Grutschmid’s excellent critique on Bunsen’s attempt to explain Athene as Semitic, in the former’s Beiträge zur Geschichte des alten Orients, Leipzig 1858, p. 46.
[37]. Stade (Morgenländische Forschungen, p. 232) justly insists on the good Hebrew character of the names occurring in the Hebrew stories, even against the false supposition of the original Aramaic character of the Hebrew people.
[38]. Zeitsch. d. D.M.G., 1871, XXV. 139; see Lepsius, Einleitung zur Chronologie der alten Ægypten, I. 326.
[39]. See Ibn Yaʿîsh’s Commentary on the Mufaṣṣal of Zamachsharî, p. 47, in which the name of the constellation al-ʿAyyûḳ (Auriga, ‘The Hinderer’) is imported into this story, as hindering al-Dabarân from coming up with his beloved.
[40]. al-Meydânî, Majmaʿ al-amthâl (ed. of Bûlâḳ), II. 209.
[41]. See Nöldeke in Schenkel’s Bibellexikon, 2nd ed. IV. 370.
[42]. Zeitschrift für Völkerpsychologie und Sprachwissenschaft, 1869, VI.
[43]. Theodor Waitz, Anthropologie der Naturvölker, II. 85.
[44]. W.H.I. Bleek, Reynard the Fox in South Africa, 1864, pp. xx-xxvi. See Max Müller’s Introduction to the Science of Religion, London 1873, p. 54.
[45]. Histoire générale et Système comparé des Langues sémitiques, p. 7.
[46]. Two instances will suffice to show how Renan’s hypothesis became the common property of educated people. It is treated as fully made out, both by Roscher, the German political economist, and by Draper, the American naturalist and historian of civilisation. The former says: ‘Life in the desert seems to be an especially favourable soil for Monotheism. It wants that luxuriant variety of the productive powers of nature by which Polytheism was encouraged in remarkably fruitful countries, such as India’ (System der Volkswirthschaft, 7th ed., Stuttgart 1873, II. 38). The latter: ‘Polytheistic ideas have always been held in repute by the southern European races; the Semitic have maintained the unity of God. Perhaps this is due to the fact, as a recent author has suggested, that a diversified landscape of mountains and valleys, islands, rivers, and gulfs, predisposes man to a belief in a multitude of divinities. A vast sandy desert, the illimitable ocean, impresses him with an idea of the oneness of God’ (History of Conflict between Religion and Science, London 1875, p. 70). This view has also passed into Peschel’s Völkerkunde, and Bluntschli also, in his lecture on the ancient oriental ideas of God and world in 1861, echoed Renan’s hypothesis of 1855.
[47]. Anthropologie der Naturvölker, I. 297.
[48]. On the other side, Renan says (Hist. gén. 4th ed., p. 497) ‘Cette grande conquête (the recognition of Monotheism) ne fut pas pour elle (i. e. for the Semitic race) l’effet du progrès; ce fut une de ces premières aperceptions.’
[49]. Much of this literature has been unnoticed, as e.g. a late pamphlet by Léon Hugonnet: La civilisation arabe, défense des peuples sémitiques en réponse à M. Renan, Geneva 1873.
[50]. Histoire générale, p.
[51]. Geschichte des Materialismus, 1st ed., 1866, p. 77. See 2nd ed., 1873, I. 149.
[52]. Ib. p. 83. See 2nd ed., p. 152.
[53]. Cours de Philosophie Positive, éd. Littré, Paris 1869, V. 90, 197, 324.
[54]. Histoire générale, p. 486: ‘L’unité de constitution psychologique de l’espèce humaine, au moins des grandes races civilisées, en vertu de laquelle les mêmes mythes ont dû apparaître parallèlement sur plusieurs points à la fois, suffirait, d’ailleurs, pour expliquer les analogies qui reposent sur quelque trait général de la condition de l’humanité, ou sur quelques-uns de ses instincts les plus profonds.’
[55]. Ib. p. 27.
[56]. Max Müller, Chips from a German Workshop, I. 370.
[57]. Introduction to the Science of Religion, p. 390 et seq.
[58]. In Chips, &c., I. p. 341.
[59]. In The Myths of the New World, New York 1868. See Steinthal’s criticism of this collection in the Zeitschrift für Völkerpsychologie and Sprachwissenschaft, 1871, Bd. VII.
[60]. Myths and Myth-Makers, Boston 1873, p. 151 et seq.
[61]. In the sixth vol. of Waitz’s Anthropologie der Naturvölker, where I obtained information about Schirren’s works.
[62]. Les premières civilisations, Paris 1874, II. 113 et seq.
[63]. Gott in der Geschichte, I. 353; a passage which, with a large part of the volume, is omitted in the greatly abridged English translation.
[64]. Aegyptens Stelle in der Weltgeschichte, V. ii. 18–19 (English tr. IV. 28–29).
[65]. Even old Plutarch observed in reference to the then favourite explanation of the myths ex ratione physica: Δεῖ δὲ μὴ νομίζειν ἁπλῶς εἰκόνας ἐκείνων (i.e. of the sun and moon) τούτους (Zeus and Hera), ἀλλ’ αὐτὸν ἐν ὕλη Δία τὸν ἥλιον καὶ αὐτὴν τὴν Ἥραν ἐν ὕλῃ τὴν σελήνην (Quaestiones Romanae, 77). See Cicero, De Nat. Deorum, III. 24: Longe aliter rem se habere, atque hominum opinio sit: eos enim, qui dii appellantur, rerum naturas esse, non figuras deorum.
[66]. Spiegel still does this up to a recent date in his Eranische Alterthumskunde, II. 19.
[67]. See Tylor, Primitive Culture, II. 287 et seq.
[68]. The story of Osiris and Typhon e.g. originally personified the vegetative life of nature and the struggles incident to it, but was afterwards transferred to the destinies of the human soul. See Ebers, Durch Gosen zum Sinai, Leipzig 1872, p. 477.
[69]. Waitz, Anthropologie der Naturvölker, III. 183.
[70]. See Roth in the Zeitschrift der deutschen morgenländischen Gesellschaft, 1848, II. 217; Albrecht Weber, Akademische Vorlesungen über indische Literaturgeschichte, Berlin 1852, p. 35.
[71]. See Kuenen, The Religion of Israel, London 1874, I. 226.
[72]. We shall treat of this in the Third Section of Chapter VIII.
[73]. Translated and given as an Appendix to this volume.—Tr.
[74]. How readily Alexander’s history was combined with the Solar myth is best proved by the fact that Arabian tradition gives Alexander a Sun-name, the variously interpreted Ḏû-l-karnein = the Horned, i.e. the Beaming.
[75]. Translated and given as an Appendix to this volume.—Tr.
[76]. Wayyiḳrâ rabbâ, sect. XIX.: hishchîr we-heʿerîbh.
[77]. See Gesenius, Thesaurus, p. 1406. b.
[78]. See Hermann Cohen’s dissertation, Die dichterische Phantasie und der Mechanismus des Bewusstseins, in the Zeitschrift für Völkerpsychologie, &c. 1869, VI. 239 et seq.
[79]. On the German legends in which this idea occurs see Henne-Am-Rhyn, Die deutsche Volkssage, Leipzig 1874, p. 268 et seq.
[80]. See Ps. LXXIV. 13–14; LXXXIV. 11. There is nothing to justify those interpreters who, caring nothing for the remains of ancient myths, always wish to understand by Rahabh and Tannîn the kingdom of Egypt.
[81]. Angelo de Gubernatis, Zoological Mythology, II. 217. On the meaning of milk and honey in the Hebrew myth, Steinthal has written exhaustively in his Treatise on the Story of Samson, given in the Appendix.
[82]. See Weber in the Zeitschrift der D. M. G., 1855, IX. 238.
[83]. Al-Meydânî, Majmaʿ al-amthâl, II. 203.
[84]. Korân, Sûr. V. v. 69.
[85]. Sonne, Mond und Sterne [i.e. Bd. I. of Die poetischen Naturanschauungen, &c.], p. 4.
[86]. Die Naturgeschichte der Sage, I. 127.
[87]. See [Excursus A].
[88]. Such names have often planted themselves firmly in popular tradition, and are accordingly mentioned in various quarters with perfect uniformity. So e.g. Ιαννῆς and Ιαμβρῆς, who appear both in Rabbinical writings and in 2 Tim. III. 8 (see Jablonski, Opuscula, ed. Te Water, II. 23).
[89]. See Wilhelm Bacher’s treatise, Kritische Untersuchungen zum Prophetentargûm (Zeitschrift der D. M. G. 1874, XXVIII. 7).
[90]. Leben Abraham’s nach Auffassung der jüdischen Sage, Leipzig 1859. Another good compilation is that of Hamburger, Geist der Hagada, Leipzig 1857, I. 39–50.
[91]. Bêth ham-midrâsh: Sammlung kleiner Midrashim und vermischter Abhandlungen aus der jüdischen Literatur, ed. Ad. Jellinck, Vienna 1873, V. 40.
[92]. Max Müller, Essays [German translation of Chips], II. 147; not in the English.
[93]. Rigveda, L. 8; CCCXCIX. 9.
[94]. Sonne, Mond und Sterne, p. 4.
[95]. Bab. Bâbhâ bathrâ, fol. 16. b.
[96]. See Kuhn, Ueber Entwickelungsstufen der Mythenbildeng (Abhandl. der kön. Akad. d. W. 1873, Berlin 1874), p. 144.
[97]. Berêshîth rabbâ, sect. 68.
[98]. See on the other side Ewald, History of Israel (2nd or 3rd ed.), II. 214.
[99]. Welcker, Griechische Götterlehre, Gottingen 1857, I. 66.
[100]. I find this identification, it is true, only in later books, Tânâ de-bhê Elîyâ, c. 27; Sêder ʿôlâm, c. 21; see Halâkhôth gedôlôth (hilkhôth haspêd). In the Sêder had-dôrôth, under the year 2189, Beor is called son of Laban. On Laban see Chap. V. [§ 11]. Besides the name Loḳmân, which in signification corresponds with Bileʿâm (Balaam), we find in the Preislamite genealogy of the Arabs, which in my opinion is largely mixed up with mythical names, the chief Balʿâʾu, who is said to have been a leper (Ibn Dureyd, Kitâb al-ishtiḳâḳ, p. 106. 8). It should be observed that this is a man’s name with the grammatical form of a feminine adjective.
[101]. See Chap V. [§ 10] end.
[102]. Sôṭâ, fol. 10. a.
[103]. See [Excursus B].
[104]. ‘Die andere culturhistorisch.’ I am obliged to render this convenient adjective by a circumlocution, as ‘civilisation-historical’ would be too cumbrous and hardly intelligible.—Tr.
[105]. I must refer those readers who are not sufficiently familiar with the terminology to Steinthal’s Abriss der Sprachwissenschaft, Berlin 1871, vol. I., where all this is fully discussed in the section Elementare psychische Processe.
[106]. But it is to be observed that some of the expressions produced by Polyonymy [multitude of names] survive the process of fusion and remain with the original signification; thus e.g. several names for Moon in Hebrew. On such names Synonymy, a secondary function of conscious speech, then performs its work.
[107]. Chips, First Series, pp. 356, 361.
[108]. On the Pronoun Wilhelm von Humboldt’s essay, Ueber die Verwandtschaft der Ortsadverbien mit dem Pronomen, Berlin 1830, still deserves study. See also what is said below (Chap. V. [§ 6]) on Âshêr.
[109]. Budenz, in the Hungarian review Magyar Nyelvőr (‘Guardian of the Hungarian Language’), 1875, IV. 57.
[110]. Max Müller, Chips, II. pp. 93–106.
[111]. See Chap. V [§ 5], [6].
[112]. Kitâb al-aġânî, I. 133. 19. Compare al-Meydânî, ed. Bûlâḳ, II. 262. 4.
[113]. Both wind and rain are placed in connexion with the night in the Dîvân of the Huḏailites, ed. Kosegarten, p. 125, v.5: taʿtâduhu rîḥu-sh-shimâli biḳurrihâ * fî kulli leylatin dâjinin wa-hutûni, ‘the Northwind blows over it with his coldness every cloudy rainy night.’
[114]. Yâḳût’s Geogr. Dictionary, I. 24. 2.
[115]. Zeitschrift für Völkerpsychologie, &c. 1874, VIII. 179.
[116]. See Böttcher’s article on this group of roots in Höfer’s Zeitschrift für die Wissenschaft der Sprache (Greifswald 1851), III. 16.
[117]. See especially the lucid exposition of Dr. Abr. Geiger, in his Das Judenthum und seine Geschichte (2nd edit.), I. 51.
[118]. In other countries also human sacrifices have been abolished by a reform of religion, and sacrifices limited to beasts and vegetables; e.g. in Mexico, where the reform is attributed to Quetzalcoatl. See Waitz, Anthropologie der Naturvölker, IV. 141.
[119]. The Sunset is child of Night only if we keep before our eyes the mythical identity of the Morning and Evening Glow, according to [§ 2] of this chapter.
[120]. See Sir Ch. Lyell, The Geological Evidence of the Antiquity of Man (4th ed. 1873), pp. 122 et seq. and 228. See also F. Lenormant’s essay, ‘L’Homme Fossile,’ in his Les premiéres Civilisations, I. 42.
[121]. Anthropologie der Naturvölker, I. 407. Compare Hehn, Culturpflanzen und Hausthiere, 2nd edit., p. 103.
[122]. Bergmann, Les peuples primitifs de la race de Jafète, Colmar 1853, pp. 42, 45, 52, 53 apud Renan, Hist. gén. d. langues sém., p. 39. It is interesting that the ancients explained the hard-bested name of the Pelasgians from this point of view, making Πελασγοί equivalent to πελαργοί = storks (Strabo, V. 313; Falconer, ed. Kramer, V. 2, § 4). Compare Pott, Etymologische Forschungen, 1836, II. 527.
[123]. Blau in the Zeitschrift d. D. M. G., 1858, II. 589.
[124]. Waitz, ibid. II. 349.
[125]. Gesenius, Thesaurus, p. 410. a.
[126]. Munk, Palästina, Germ. transl. by Levy, Leipzig 1871, p. 190.
[127]. Ebers, Aegypten und die Bücher Moses, I. 70.
[128]. See the passage in Schrader, Keilinschriften und das A. T., p. 64. 20.
[129]. See Böttcher, Ausführl. Lehrb. d. hebräischen Sprache, edited by Mühlau, p. 7, note.
[130]. Einleitung in das Studium der arab. Sprache, p. 19.
[131]. Compare the Hottentot national name Saan, from sâ ‘to rest,’ i.e. ‘the Settlers’ (F. Müller, Allgemeine Ethnographie, p. 75).
[132]. J.S. Müller, Semiten, Chamiten und Japheiten, &c, p. 257.
[133]. Lenormant, Études Accadiennes, pt. 3, I. 72.
[134]. Al-Nawawî (the Cairo edition of Muslim’s collection, with Commentary), V. 169.
[135]. Kitâb al-aġânî, XVI. 82 penult.
[136]. Burton’s First Footsteps in East Africa, London 1856, p. 174.
[137]. See al-Nâbiġâ, XXXI. v. 4 (Derenbourg).
[138]. On the Calendar of the Arabs before Moḥammed (in Zeitschrift der D. M. G., 1859, XIII. 161).
[139]. Sprachliches aus den Zeltlagern der syrischen Wüste, p. 32, note 21 (a reprint from Zeitschrift der D. M. G., 1868, XXII.).
[140]. A species of lyric poem or elegy.—Tr.
[141]. Saḳt al-zand (Bûlâḳ edition of 1286), II. 34. Yet Aġânî, I. 147. 20, in a poem of Nuṣeyb: wa lam ara matbûʿan aḍarra min-al-maṭari.
[142]. See an example in Zeitschrift der D. M. G., 1857, V. p. 100, l. 14.
[143]. Kitâb al-aġânî, XI. 126.
[144]. Ṣaḥâḥ, s.r. ṭrḳ.
[145]. Chunnas, ‘planet,’ i.e. Saturn, Jupiter, Mars, Venus, or Mercury.—Tr.
[146]. Commentary on the Ḳorân (Fleischer’s edition), II. 397. 6.
[147]. Phaleg (ed. Frankfort), II. 124.
[148]. Yerach (pausal yârach), Gen. X. 26, 1 Chr. I. 20; elsewhere yerach denotes ‘month’ and yârêach ‘moon.’—Tr.
[149]. Ibn Dureyd, Kitâb al-ishtiḳâḳ, p. 99. 9.
[150]. Culturgeschichtliche Streifzüge auf dem Gebiete des Islams, Leipzig 1873, p. viii.
[151]. See Creuzer, Symbolik und Mythologie der alten Völker, 3rd ed., I. 38.
[152]. Welcker, Griechische Götterlehre, I. 169.
[153]. As the myth grows more and more into a religion, and the conception of a mighty god who excels all others becomes fixed, the production of thunder and rain, &c., is gradually transferred to this originally solar god (see also Max Müller, Chips, &c., I. 357 et seq.). The sharp division made above is therefore absolutely true only of the purely mythological stage. Conversely Indra and Varuṇa, originally figures belonging to the gloomy cloudy and rainy sky, which take the highest places in the Indian religion, are in the Vedic Hymns endowed with solar traits.
[154]. Those to whom the philosophical terms objective and subjective are not familiar must understand them respectively as impersonal or impartial, and personal or partial; the former being that which is outside the thinker’s personality, the latter that which is within him, and therefore often the reflected image of external things on his own mind.—Tr.
[155]. On the disappearance of individuality in direct proportion to antiquity, see Wilhelm von Humboldt, Ueber die Verschiedenheit des menschlichen Sprachbaues, Berlin 1836, p. 4. Lazarus appears to concede to the individual too much influence on the origin of speech; see Leben der Seele II. 115.
[156]. See the article ‘Das Epos’ in Zeitschrift für Völkerpsychologie, &c. 1868, V. 8, 10.
[157]. Nöldeke, Beiträge zur Kenntniss der Poesie der alten Araber, p. 185. 12.
[158]. Kitâb al-aġânî, VI. 137. 17.
[159]. Durrat al-ġauwâs (ed. Thorbecke), p. 178. 4.
[160]. Yâḳût, I. 934. 2.
[161]. Romance of ʿAntar, IV. 97. 2.
[162]. This connexion is found among the Polynesians: ‘The time-reckoning in all Polynesia conformed to the moon. They reckoned by nights,’ &c., Gerland, Anthropologie der Naturvölker. 71. Only the nights had names, the days had none, ibid., pp. 72. Both the chronology according to moons and the counting of days by nights are linguistically demonstrated of the Melanesian group. See the comparison in Gerland, ibid., pp. 616–619.
[163]. Laz. Geiger, Ursprung und Entwicklung der menschlichen Sprache und Vernunft, II. 270.
[164]. Die heiligen Schriften der Parsen, in German, II. xcviii. and III. xx.
[165]. God in History, II. 433–5.
[166]. De Bello Gallico, VI. 18: ‘Spatia omnis temporis non numero dierum, sed noctium finiunt; dies natales et mensium et annorum initia sic observant, ut noctem dies subsequatur.’
[167]. Germania, XI: ‘Nec dierum numerum, ut nos, sed noctium computant. Sic constituunt, sic condicunt: nox ducere diem videtur,’ in connexion with the public assemblies at the changes of the moon. The fact must not be overlooked that, according to Caesar, ibid. 22, the Germans ‘agriculturae non student, majorque pars victus eorum in lacte, caseo, carne consistit.’ See also, on this subject, Pictet, Les origines Indo-Européennes et les Aryas primitifs, II. 588.
[168]. And in ‘Se'nnight.’—Tr.
[169]. The identical English term ‘Leap year’ is another apposite example.—Tr.
[170]. See the Hungarian review, Magyar Nyelvőr, I. 26–28.
[171]. In Rawlinson’s History of Herodotus, App. to Book II. chap. VII. § 16–20 (ed. of 1862, vol. II. p. 282 et seq.).
[172]. Waitz, l. c. IV. 174.
[173]. See Karl Andree, Forschungsreisen, &c., II. 205.
[174]. Mommsen, History of Rome, I. 217 (ed. 1862), 230 (ed. 1868).
[175]. Welcker, Griechische Götterlehre, I. 555.
[176]. Sir Gardner Wilkinson, in Rawlinson’s Herodotus, ed. 1862, vol. II. p. 283, § 17.
[177]. Die quinäre und vigesimale Zählmethode, Halle 1867.
[178]. Waitz, l. c. II. p. 224, compared with Bastian, Geographische und ethnologische Bilder, Jena 1874, pp. 144, 155.
[179]. See on this J. Muir, Contributions to a Knowledge of the Vedic Theogon and Mythology (Journal of Royal Asiatic Society, N.S., 1864, I. pp. 54–58).
[180]. Max Müller, Lectures on the Science of Language, Second Series, p. 430.
[181]. Max Müller, Chips, &c., II. p. 65. Muir, l. c. p. 77 et seq.
[182]. This is connected with Müller’s view that ‘language must die before it can enter into a new stage of mythological life’ (Lectures on the Science of Language, Second Series, p. 426).
[183]. Lectures, &c., Second Series, p. 432.
[184]. Rawlinson, History of Herodotus, I. 211.
[185]. V. 3: ἀλλὰ γὰρ τοῦτο ἄπορόν σφι καὶ ἀμήχανον μή κοτε ἐγγένηται· εἰσὶ δὴ κατὰ τοῦτο ἀσθενέες.
[186]. The literature is clearly and concisely enumerated in G. Rawlinson’s essay On the Early History of the Athenians, §8-11 (Hist. of Herod., Bk. II. Essay II.). But it must be added that the idea of the learned author—‘The Attic castes, if they existed, belong to the very infancy of the nation, and had certainly passed into tribes long before the reign of Codrus’—does not agree with the historical sequence demanded by the connexion of the tribes with nomadic life and that of the caste with fixed tenure. In the very nature of the case the division into tribes is proper to nomadism, which knows of no systematic occupation with arts and trades, whereas the division into castes presupposes such an occupation with trades and arts as only a sedentary life renders possible. Therefore, between tribes and castes the priority will always have to be assigned to the former.
[187]. Spiegel, Ueber die eranische Stammesverfassung (Abhandlungen der kön. bair. Akad. d. W., 1855, Bd. VII.); Kasten und Stände in der arischen Vorzeit (Ausland, 1874, No. 36).
[188]. Die heiligen Schriften der Parsen, in German, III. vi.
[189]. Ibid. II. xiv.-xv.
[190]. Zeitschrift d. D. M. G. 1852, VI. 67 et seq.
[191]. God in History, II. 8.
[192]. Narrative of a Year’s Journey through Central and Eastern Arabia, I. 8.
[193]. See Welcker. Griechische Götterlehre, I. 551.
[194]. Zur hauranischen Alterthumskunde (Zeitschrift der D. M. G., 1861, XV. 444).
[195]. It should be noted that from Ibn Dureyd, Kitâb al-ishtiḳâḳ, p. 96. II, it is evidently possible that in such compounds the word ʿabd itself may belong to the idol; he writes wa-ʿabdu shamsin zaʿamû ṣanamun wa-ḳâla ḳaumun bal ʿaynu mâin maʿrufatun wa-hua ismun ḳadîmun: ‘ʿAbd Shams is in the opinion of some an idol, others say it is the name of a well-known spring of water: it is an old name.’
[196]. Tuch, Sinaitische Inschriften (Zeitschr. der D. M. G., 1849, III. 202).—Osiander, Vorislam. Religion der Araber (Zeitschr. der D. M. G., 1853. VII. 483).
[197]. Tâj-al-ʿarûs, II. 209.
[198]. Schlottmann, Die Inschrift Eshmunazar’s, Halle 1868, p. 84.
[199]. Yâḳût, IV. 85. See al-Jawâlîḳî’s Livre des locutions vicieuses (ed. Derenbourg in Morgenländ. Forschungen), p. 153.
[200]. Zur vergleichenden Religionsgeschichte, 1 Art. (Ausland 1872), p. 4. See also 1871, p. 1159.
[201]. Compare also the Himyaric proper name Ben Sîn (Halévy, Études sabéennes [Journal Asiat. 1874, II. 543]).
[202]. Lenormant, Les premières civilisations, II. 158.
[203]. Schrader, Die Höllenfahrt der Istar, p. 45.
[204]. Egypt’s Place in Universal History, IV. 342.
[205]. In his essay on the Egyptian antiquities at the Great Exhibition of 1867 at Paris.
[206]. I must explain that the preceding four sections were already written down, before I could get a sight of Kuhn’s essay, which appeared later.
[207]. Ueber Entwickelungsstufen der Mythenbildung, Berlin 1874; from the Abhandlungen der königl. Akademie d. Wiss. zu Berlin (phil.-hist. Klasse), 1873, pp. 123–137.
[208]. Rude Stone Monuments in all Countries, their Ages and Uses, London 1872, pp. 9 et seq. and 28.
[209]. The same is stated of some American tribes by Sir J. Lubbock, The Origin of Civilisation, ed. 3, 1875, pp. 273, 306, et seq.
[210]. Georg Schweinfurth, The Heart of Africa, I. p. 200.
[211]. But we cannot on this account characterise the Semites generally by the assertions, ‘The Semites are in general a pastoral people,’ ‘the Semites live in tents,’ as Friedrich von Hellwald does in his Culturgeschichte in ihrer natürlichen Entwickelung, p. 134. A glance at the sedentary Phenicians and the settled Semites of Mesopotamia shows at once the important exceptions. It must also not be overlooked that agriculture was in practice to no small extent among the Phenicians; even the Romans call a kind of threshing machine, the ‘Punic:’ Varro, De re rustica, I. 52; cf. Lowth, De sacra poesi Hebraeorum, Oxford 1821, Prael. VII. p. 62. The commerce with Egypt, which von Hellwald brings into prominence, is no sufficient reason why the favourite characterisation of the Semites does not apply to these nations. The Hebrews continued their nomadic life for a long time after they had made intimate acquaintance with Egypt; and the nomadic Arabs were not materially influenced by communication with sedentary nations.
[212]. Given by Josephus Langius, Florilegii magni seu Polyantheae ... libri XXIII., Lugduni 1681, I. 120, as by Aristophanes; but the author and the translator have searched the works and fragments of Aristophanes in vain.
[213]. Ovid also begins with the life of the fields; his golden age is distinguished from the others only in this, that:
Ipsa quoque immunis, rastroque intacta, nec ullis
Saucia vomeribus, per se dabat omnia tellus;
and
Mox etiam fruges tellus inarata ferebat:
Nec renovatus ager gravidis canebat aristis.
(Metamorph. I. 101–2, 109–10.)
[214]. History of Herodotus, tr. G. Rawlinson, IV. c. 46, note 5.
[215]. Muslim’s Collection of Traditions (ed. of Cairo with commentary), I. 138; al-Jauharî, s.r. fdd. Cf. Dozy, Geschichte der Mauren in Spanien, Leipzig 1874, I. 17.
[216]. Al-Buchârî, Recueil des Traditions Musulmans (ed. Krehl), II. 385 (LX. No. 29).
[217]. Al-Buchârî, Recueil &c., II. 74 (XL I. No. 20).
[218]. Al-Buchârî, Recueil &c. p. 67, No. 2. It is true these expressions might be balanced by a few somewhat opposite in character, such as that which declares that in the judgment of the Prophet the best business is Trade; according to other reporters Manufacture; according to others (whose version is regarded as the correct one) Agriculture (see al-Nawawî on Muslim’s Collection of Traditions, IV. 32). Still such sentences, even when confirmed by others, cannot weaken the force of those cited in the text. I must also mention in conclusion that al Shaʿrânî in his Book of the Balance (Kitâb al-mîzân, Cairo [Castelli], 1279, II. 68) mentions this question as a point of difference among the canonical authorities of Islamic theology: the school of al-Shâfeʿî regards trade as the noblest occupation, whilst the three other Imâms (Abû Ḥanîfâ, Mâlik b. Anas, and Aḥmed b. Ḥanbal) declare for field-labour and manufactures.
[219]. See Alfred von Kremer, Culturgeschichte des Orients unter den Khalifen, I. 16.
[220]. Von Kremer, ibid. pp. 71, 77; Culturgeschichtlichte Streifzüge, p. xi.
[221]. Ibn ʿAbdi Rabbihi, Kitâb al-ʿiḳd al-ferîd, ed. Bûlâḳ 1293 A.H., vol. III. p. 347.
[222]. Futuh as-Shâm, being an account of the Moslem conquests in Syria, ed. Nassau Lees, Calcutta 1854, I. 9 et seq.
[223]. This satirical reproach of the Bedâwî often occurs, e.g. sometimes in the Romance of ʿAntar in passages which are not accessible to me at the present moment. We meet with it also in the Persian king Yezdegird’s satire on the Arabs (Chroniques de Tabari, transl. by Zotenberg, III. 387). Later also, in Ibn Baṭûṭâ, Voyages, III. 282, where the Indian Prince describes his Beduin brother-in-law Seif al-Dîn Ġada, who had at first charmed him, but afterwards been disgraced for his want of manners, by the epithet mûsh châr, i.e. ‘field-rat-eater;’ ‘for,’ adds the traveller, ‘the Arabs of the Desert eat field-rats.’ See also Aġânî, III. 33, l. 4 from below, where Bashshâr b. Burd accuses a Bedâwî of hunting mice (ṣeydu faʿrin).
[224]. Prolégomènes, trad. par de Slane, pp. 255–273.
[225]. A collection of similar poetical passages is to be found in Freytag’s Commentary on the amâsâ, pp. 601 and 606.
[226]. Ḥamâsâ, Text, p. 340, 3 infr.
[227]. E.g. Yâḳûṭ, Geograph. Dict., II. 118. s.v. gamal.
[228]. al-Nâbiġâ, III. 2.
[229]. Journal Asiatique, 1868, II. 378.
[230]. Just as can be said of another passage closely connected with the above, Is. XL. 26. On the contrary, especially in the latter passage, the host of stars is compared to a war-host, ṣâbhâ; and the idea that each star is a valiant warrior is also not strange to Arabic poetry (e.g. Ḥamâsâ, p. 36, l. 5, comp. Num. XXIV. 17); for the conception of ṣebâ hash-shamayîm ‘host or army of heaven,’ has taken as firm root among the Arabs as among the Hebrews. ‘For thou art the Sun,’ says al-Nâbiġâ (VIII. 10) to king Noʿmân, ‘and the other kings are stars; when the former rises, not a single star of these latter are any longer visible.’ With this is connected the expression juyûsh al-ẓalâm ‘the armies of darkness’ (Romance of ʿAntar, XVIII. 8. 6, XXV. 60. 69). In the last passage, indeed, it stands in parallelism with ʿasâkir al-ḍiʾâ w-al-ibtisâm ‘armies of light and smiling,’ just as with the synonymous juyûsh al-ġeyhab (ʿAntar, XV. 58. 11).
[231]. On this peculiarity of the poets of the towns an opinion of ʿAjjâj very much to the point occurs in the Kitâb al-aġânî, II. 18.
[232]. The Heart of Africa, I. 28.
[233]. Quer durch Afrika, I. 121.
[234]. Palgrave, Central and Eastern Arabia, I. 463.
[235]. De Sacrificio Kajin, p. 169, ed. Mangey, Oxford 1742. In another treatise Philo distinguishes two kinds of shepherds and two kinds of agriculturists, of which one kind is blameworthy, and the other praiseworthy. There is a distinction between ποιμήν and κηνοτροφός, and on the other hand between γῆς ἐργάτης (probably answering to the Hebrew ʿôbêd adâmâ), and γεωργός (probably intended to represent the Hebrew îsh adâmâ). See De Agricultura, p. 303 et seq.
[236]. Geographische und ethnologische Bilder, pp. 191–97.
[237]. Lettres persanes, Lettre CXXI.
[238]. See Herberstein, Rerum Moscoviticarum Commentarii, Vienna 1549, p. 61, where a Tatar formula of execration is said to be ‘ut eodem in loco perpetuo tamquam Christianus haereas.’
[239]. Travels in Arabia, ed. Ouseley, 1829, p. 381.
[240]. A notable illustration of this relation is presented by the Arabic proverb, ‘If you hear that the smith (of the caravan) is packing up in the evening, be sure that he will not go till the following morning’ (al-Meydânî, Bûlâḳ edition, I. 34). Notice the occasion of the origin of this proverb, in the commentary on the passage.
[241]. Personal Narrative of Pilgrimage to Mecca and Medina, 2nd ed. 1857, I. 117.
[242]. Burton’s First Footsteps in Eastern Africa, p. 240.
[243]. Kant’s Kleinere Schriften zur Logik und Metaphysik, herausgegeben von Kirchmann, II. 4 (Philosoph. Bibliothek, Hermann, Bd. XXXIII.).
[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.
[314]. See above, pp. [42], [43].
[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:
Phöbus in der Sonnendroschke
Peitschte seine Flammenrosse.
Atta Troll, XXII. 1.
[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.
[365]. Schwartz, Ursprung der Mythologie, pp. 138–150.
[366]. See the whole of Chapter [VI].
[367]. See note [364], p. 129:.
[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).
[369]. In al-Jauharî, s.r. kfr.
[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.
[371]. See also Shâhnâmêh, VII. 395, with Rückert’s conjecture suggested in Zeitsch. der D. M. G., 1856, X. 136.
[372]. Lazarus Geiger, Ursprung und Entwickelung der menschl. Sprache und Vernunft, I. 447.
[373]. Schwartz, Sonne, Mond und Sterne, p. 228.
[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.
[375]. Lenormant, Premières Civilisations, II. 21.
[376]. On the primary signification of the root mrd in Semitic, see Fried. Delitzsch, Studien über indogerm.-semit. Wurzelverwandtschaft, Leipzig 1873, p. 74.
[377]. Die Keilinschriften und das Alte Testament, p. 17, and Die assyr.-babyl. Keilinschriften, p. 212. Compare Merx, Grammatica Syriaca, p. 201.
[378]. Levy, Phönizische Studien, pt. II. p. 24.
[379]. Adolf Jellinek, Bêth ham-midrâsh, V. 40; see supra, p. [32].
[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.
[381]. See a fuller description in Schwartz, Sonne, Mond und Sterne, pp. 218–220.
[382]. J.G. Müller, Geschichte der amerikanischen Urreligionen, p. 429.
[383]. See this question treated and its literature cited in Creuzer, Symbolik und Mythologie, 3rd ed., I. 57.
[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.
[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.’
[386]. See Naphtali, discussed in [§ 14] of this Chapter; p. [178].
[387]. Compare Sol languidus (Lucretius, De rerum nat., V. 726).
[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.
[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.’
[390]. See Ewald, History of Israel, I. 345, note 1.
[391]. In Gen. XXVII. 11, the received punctuation is îsh sâʿîr.—Tr.
[392]. Compare Tiele, Vergel. Geschied. p. 447.
[393]. Schwartz, Ursprung der Mythologie, p. 146; see above, p. 34.
[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.
[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.
[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).
[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.
[398]. Al-Maḳḳarî, Analectes, etc., Leyden edition, I. 369. 3.
[399]. Al-Jauharî, s.r. kbr.
[400]. Yâḳût, Geogr. Dictionary, II. 609. 8.
[401]. Zur himjarischen Alterthumskunde, in Zeitsch. der D. M. G., 1865, XIX. 247. Compare Halévy, Etudes sabéennes, in Journal asiat., 1874, II. 523.
[402]. Pseudowâḳidî, ed. Nassau Lees, p. 181. 6.
[403]. Hist. de l’économie politique en Turquie, in Journal asiat., 1864, I. 421. Compare also Sprenger, Alte Geographie Arabiens, p. 56.
[404]. The use of black should also be noticed; dirhem saudâ and kara ġurush.
[405]. In al-Thaʿâlibî in the Zeitsch. der D. M. G., 1854, VII. 505.
[406]. Culturgeschichtliche Streifzüge, p. xi.
[407]. Compare Aġânî, III. 90. 10. Fadaʿa bichâzinihi wa-ḳâla kam fî beyt mâlî faḳâla lahu min al-waraḳ w-al-ʿayn baḳîyyatun.
[408]. Thorbecke, Antarah, ein vorislamischer Dichter, Leipzig 1867, p. 41.
[409]. al-Ḥarîrî, Paris edition, 2nd ed., p. 467.
[410]. Kitâb al-aġânî, XVII. p. 11.
[411]. M.A. Levy in Zeitschr. der D. M. G., 1870, XXIV. p. 191.
[412]. Halévy, ibid. p. 539.
[413]. Freytag points this word urayḳ.—Tr.
[414]. J. Levy, Chaldäisches Wörterbuch, I. 345.
‘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.
[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.’
[417]. Called by Freytag an eagle.—Tr.
[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.
[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).
[420]. Saḳt-al-zand, I. 91. 7.
[421]. E.g. Romance of ʿAntar, VII. 115. line 4 from below: wa-kasa-l-leylu ḥullat al-sawâd.
[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).
[423]. Opuscula arabica, ed. W. Wright, Leyden 1859, p. 30. 11; compare p. 31. 12.
[424]. Aġânî, XI. 44.
[425]. Ibid., XVIII. 139.
[426]. Ibn al-Sikkît, p. 344.
[427]. Ibn al-Sikkît, p. 345.
[428]. Iḥyâ ʿulûm al-dîn, II. 148.
[429]. Gesenius, Thesaurus, p. 1183.
[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.
[431]. Ibn al-Sikkît, p. 193, whom I follow as a reliable ancient authority; al-Jauharî and Freytag after him understand aṣbaḥ somewhat differently.
[432]. Abû-l-ʿAlâ, II. 107. 3–4.
[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).
[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.
[435]. Abû-l-ʿAlâ, I. 195. 1.
[436]. In Yâḳût, IV. 911. 7.
[437]. Ḥarîrî’s Maḳâmâs, p. 675. 7: Istanâra-l-leyl al-bahîm.
[438]. See [Excursus H].
[439]. Aġânî, I. 158. 23.
[440]. al-Anṭâḳi, Tazyîn al-aswâḳ, etc., p. 405.
[441]. Maḳâmâs, p. 128; cf. Mehren, Rhetorik der Araber, p. 99.
[442]. al-Buchârî, IX. 35.
[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.
[444]. Die Höllenfahrt der Istar, p. 75.
[445]. Halévy, ibid., p. 556.
[446]. See [Excursus I].
[447]. See [Excursus K].
[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.
[449]. Communicated by Henne Am Rhyn, Deutsche Volkssagen &c., p. 219. no. 427.
[450]. Nagyidai Czigányok. In the original Hungarian:
Most az Éj fölvette tolvajköpönyegét,
Eltakará azzal pitykés öltözetét.
[451]. On Regina coeli, see Jablonski, Opuscula, II. 54 et seq. (ed. Te Water).
[452]. In Fox Talbot, quoted by Schrader, Die Höllenfahrt der Istar, p. 98.
[453]. Zeitschr. d. D. M. G., 1873, XXVII. p. 404.
[454]. G. Rawlinson, History of Herodotus, App. B. I., Essay X. (I. 484).
[455]. Schwartz, Sonne, Mond und Sterne, 269, 274.
[456]. See especially Osiander in the Zeitsch, d. D. M. G., 1865, XIX. 242 et seq.
[457]. In Yâḳût, IV. 406.
[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.
[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).
[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.
[461]. Midrâsh Shôchêr Ṭôbh on Ps. XIX. 7.
[462]. The contrast of Leah’s weak eyes to Rachel’s beauty belongs not to the mythic stage, but to the epic description.
[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.
[464]. See Zeitschr. für Völkerpsychologie und Sprachwissenschaft, 1869, VI. 237, 252.
[465]. Rohlfs, Quer durch Afrika, I. 204.
[466]. Opuscula Arabica, pp. 16–39.
[467]. E.g. Ḥamâsâ, p. 609, v. 6: Nâbiġâ, VI. v. 9.
[468]. Ḥamâsâ, p. 391, v. 2.
[469]. Commentary on Ḥamâsâ, ibid.
[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.
[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.
[472]. See W. Wright, Opuscula Arabica, p. 20. 10; 21. 7.
[473]. Ibid., p. 29. 2.
[474]. Kitâb al-Aġânî, XIX. 157. 1.
[475]. Jeremiah XXXI. 15, Matth. II. 18.
[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).
[477]. Clemens Alex. Strom. V. 571.
[478]. See Nöldeke’s Beiträge zur altarab. Poesie, p. 34.
[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.
[480]. Ibn Dureyd, Kitâb al-ishtiḳaḳ, ed. Wüstenfeld, pp. 13, 14.
[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.
[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).
[483]. Fleischer in the Zeitschr. d. D. M. G., 1853, VII. 502 note.
[484]. Aġânî, XX. 54. 16.
[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.
[486]. Zeitschr. d. D. M. G. 1849, III. 200. See above p. [73]. et seq.
[487]. Sonne, Mond und Sterne, pp. 1. et seq.
[488]. Weil, Biblische Legenden der Muselmänner, p. 39. Zeitschrift d. D. M. G., 1861, XV. 86.
[489]. Das Volksleben der Neugriechen, Leipzig 1871, I. 36.
[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.
[491]. Plutarchi Fragmenta et Spuria, ed. Fr. Dübner, in F. Didot’s Collection, Paris 1855, p. 83.
[492]. Lettres assyriologiques et épigraphiques, Paris 1872, II. fifth letter.
[493]. Müller, History of Sanskrit Literature, p. 530; Chips, &c., II. 163 et seq.; Fiske, Myths, p. 113.
[494]. Schoolcraft, Historical and Statistical Information respecting the History, Condition and Prospects of the Indian Tribes, 1851, II. 136.
[495]. See Geiger, Jüd. Zeitschrift für Wissenschaft und Leben, vol. VIII. p. 285. Breslau 1869.
[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.
[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.’
[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.
[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.’
[500]. Journal asiatique, 1861, II. 437.
[501]. Caussin de Perceval, Essai sur l’histoire des Arabes avant l’Islamisme, I. 260.
[502]. Given in the Appendix to this work.
[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.
[504]. Deorum Concilium, 10.
[505]. See Herodotus, II. 42, IV. 181.
[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.
[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.
[508]. See Gesenius, Thesaurus, pp. 494 and 1163.
[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.
[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.’
[511]. Pharez and Zarah in the English Bible, derived through the LXX. from the pausal forms Pâreṣ and Zârach.—Tr.
[512]. And English Daybreak.—Tr.
[513]. From Hajnal ‘dawn,’ and hasadás, abstract substantive from root hasad ‘to split, tear open.’—Tr.
[514]. Abû Nuwâs says of the dawn, maftûḳ-ul-adîmi, Yâḳut, III. 697. 22.
[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.
[516]. See Zeitsch. für Völkerpsychologie &c., 1871, VII. 307.
[517]. The first chapter of the Vendidâd translated and explained, in Bunsen’s Egypt’s Place &c. III. 494 et seq.
[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.
[519]. Möller, Kosmogonie, p. 193.
[520]. Max Müller, Chips &c., II. 164; Fiske, Myths &c., p. 113. On the blinding, see p. 109 et seq.
[521]. See al-Damîrî, Ḥayât al-heyvân, I. 70.
[522]. See [Excursus L].
[523]. Connected with ġashiya ‘to veil.’
[524]. See Gesenius, Thesaurus, p. 749.
[525]. Max Müller, Chips &c., II. 68.
[526]. Arsala achâhu Sheybûb taḥt al-leyl, ʿAntar, VI. 102. 9.
[527]. Ḥamâsâ, p. 566. v. 2.
[528]. Libâsan, compare Sûr. VII. v. 52; XIII. v. 3; yuġshî-l-leyla-n-nahâra.
[529]. In Yâḳût, I. 24. 2.
[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.
[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.
[532]. Compare King Richard II., III. 2. ‘The cloak of night being pluck'd from off their backs.’
[533]. Kitâb al-aġânî, III. 28. 24.
[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.’
[535]. Max Müller, Chips, &c., II. 83. Schwartz, Ursprung d. Mythologie, p. 245.
[536]. al-Beyḍâwî’s Commentary on the Ḳorân, I. 19. 21 et seq. Abû-l-Baḳâ, Kulliât, p. 305.
[537]. See [Excursus G].
[538]. Ibn al-Sikkît, p. 322.
[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.
[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.
[541]. Wallin’s articles in the Zeitsch. d. D. M. G., 1851, V. 17; but see above p. [43].
[542]. See Vatke, Biblische Theologie, p. 327, and Gesenius, Thesaurus, p. 711, where importance is attached to this.
[543]. The conception of Cherubim penetrated even into Mohammedan regions, e.g. Ḥâfiẓ, ed. Rosenzweig, III. 526 penult., chalweti kerrûbiân ʿâlem-i-ḳuds.
[544]. Ueber die südarabische Sage, Leipzig 1866 p. 27.
[545]. See Gesenius, Thesaurus, p. 697.
[546]. See Dillmann, in Schenkel’s Bibellexikon, I. 511.
[547]. Ibid., V. 284.
[548]. An interesting Arabic parallel to this occurs in Yâḳût, III. 496. Thaḳîf and al-Nachaʿ, who with their herds were migrating together, determine to separate: ‘So one said to the other: Assuredly this land can never support both me and thee. If thou goest to the west, then I will go to the east; and if I go to the west, then do thou go to the east. Then said Thaḳîf, Well, I will choose the west. Then said al-Nachaʿ, Then I go to the east.’ Ibid., p. 498, occurs an equally curious arrangement between two nomad tribes.
[549]. De vita solit. I. 10. Inventores artium quarundam post mortem divinitatis honore cultos audivimus, grate quidem potius quam pie. Nulla enim est pietas hominis qua Deus offenditur, sed erga memoriam de humano genere bene meritorum inconsulta gratitudo mortalium, humanis honoribus non contenta, usque ad sacrilegas processit ineptias. Hinc Apollinem cithara, hinc eundem ipsum atque Aesculapium medicina, Saturnum, Liberumque et Cererem agricultura, Vulcanum fabrica deos fecit.
[550]. Ausland, 1875, p. 219 et seq.
[551]. Sir G. Wilkinson on Herodotus, II. 79, note 5.
[552]. Even Herder compared together these two sources of information on the story of Jemshîd, in the Appendix to vol. I. of his writings on Philosophy and History.
[553]. Geschichte der Amerikanischen Urreligionen, Basle 1867, p. 423. This myth of civilisation is given also by Tylor, Primitive Culture, I. 318 et seq.
[554]. See Dr. Robert Hartmann, Die Nigritier: eine anthropologisch-ethnologische Monographie, Berlin 1876, Thl. I. p. 176.
[555]. Brinton, Myths of the New World, New York 1868, p. 130.
[556]. Otto Henne-Am-Rhyn, Die deutsche Volkssage, etc., p. 281 et seq.
[557]. Ibid., p. 285, the author says on the other hand: ‘The blind sister is of course always the invisible new moon, the half-black and half-white the half moon, the quite white the full moon.’
[558]. See Hellwald, Ueber Gynäkokratie im alten Amerika, third art. in Ausland for 1871, no. 44, p. 1158. In the language of the Algonkins the ideas Night, Death, Cold, Sleep, Water, and Moon are expressed by one and the same word.
[559]. A vogul föld és nép, Reguly Antal hagyományaiból, Pest 1864, p. 139.
[560]. In the Hottentot story it is the Hare (on his solar significance see supra p. [118]) that is represented as the origin of death, in opposition to the Moon (Waitz, Anthropologie der Naturvölker, II. 342).
[561]. See the article ‘Une genèse vogule,’ in Ujfalvy’s Revue de Philologie, Paris 1874, livr. 1. The original text and a Hungarian translation are given by P. Hunfalvy in his lately quoted work, p. 119–134.
[562]. Ausland, 1875, p. 951 et seqq.
[563]. Whitney, Language and the Study of Language, London 1867, p. 346.
[564]. Amerikanische Urreligionen, p. 305.
[565]. Waitz, l.c. I. 464 note. Among other examples Waitz quotes this: ‘In Mexico Huitzlipochtli, was born of a woman who took to her bosom a feather-ball is a solar designation, is not easily determined.’ In connexion with it I will only mention that Shakspeare in one passage calls the sun a ‘burning crest.’
But even this night,—whose black contagious breath
Already smokes about the burning crest
Of the old, feeble, and day-wearied sun,—
Even this ill night, your breathing shall expire.—King John, V. 4.
[566]. Manṭiḳ al-ṭeyr, ed. Garcin de Tassy, p. 58 (from a communication of my friend Dr. W. Bacher).
[567]. By the Red the Sun is surely unquestionably to be understood, and not, as Max Müller says (Introduction to the Science of Religion, p. 64), the Earth.
[568]. It should at the same time be noticed that in Arabic, in which, as in Hebrew, men are usually called banû Adam, the expression banû Ḥawwâʾa (sons of Eve) also occurs; e.g. in a verse of the Kumeyt (Aġânî, XV. 124; wa-cheynu banî Ḥawwâʾa), in a poem of Abû-l-ʿAlâ al-Maʿarrî, I. 96. 1, of al-Murtaḍî in the Keshkùl of al-ʿÂmilî, p. 169.
[569]. Ursprung der menschlichen Sprache und Vernunft, II. 42.
[570]. See [Excursus M].
[571]. Die Kitâb al awâʾil der Araber, Halle 1867; congratulatory article on occasion of the meeting of the German Oriental Society at Halle.
[572]. I know this work (entitled Muḥâḍarat al-awâʾil wa-musâmarat al-awâchir) from a manuscript of it in the public Viceregal Library at Cairo. In the catalogue of the year 1289, p. 92 antepenult, it is erroneously entered with the title Muchtaṣar al-awâʾil wal-awâchir.
[573]. al-Maḳḳarî, Analectes de l’historie et de la littérature des Arabes d’Espagne, II. 69. The awâʾil are there called uṣûl al-ashyâ.
[574]. A general view of this literature can now be obtained from Ibn al-Nedîm’s Fihrist.
[575]. The name Yissâ-sekhâr (Issachar) must also fall under our consideration here, if we treat it as a Solar name (Day-labourer). See supra, p. [177].
[576]. See Duncker, Geschichte des Alterthums, 1874, I. 206, 266.
[577]. Can the Semitic ôhel ‘Tent of the Nomads’ be concealed in the word Αλήτης?
[578]. Egypt’s Place in Universal History, IV. 223.
[579]. Besides German scholars, Dutch orientalists and historians of religion especially have written very ably on the passage in Amos; the latest of whom, Tiele, in his Vergelijkende Geschiedenis, pp. 539 et seq., mentions in a note the most prominent Dutch labours on the subject.
[580]. No weight must be attached to the word malkekhem ‘your king,’ in which many have tried to find a datum for the high antiquity of the worship of Moloch by the Hebrews; for the suffix shows that the word cannot be taken as Môlekh, the name of a god. And the worship of that God appears everywhere as one borrowed from the Canaanites.
[581]. E.g. in the following fragment of a poem: ‘We lived in Chaffân in company with a people, may God give them rain by the constellation of the Fishes (saḳâhum Allâh min al-nauʾ nauʾ al-simâkeyn), then may a constellation give them abundant water (farawwâhum nauʾ), Darstellung der arabischen Verskunst, p. 253).
[582]. See Lane in the Zeitschr. d. D. M. G., 1849, III. 97. Krehl, Vorislamische Religion der Araber, p. 9.
[583]. Yâḳût, IV. 85. 19. Tâj al-ʿârûs, II. 209.
[584]. Saʿadia, who translates Job XXXVIII. 28, eglê ṭâl ‘store-houses of dew,’ by the Arabic anwâʾ ‘stars,’ Gesenius, Thesaurus, p. 21.
[585]. See Num. XIV. 14, where before the two pillars are mentioned it is only said that the cloud stood over them.
[586]. For Hebraists I note that I take the בְּ be in beʿammûd ʿânân as Beth essentiae.
[587]. Ḥayât al-ḥaywân, II. 52.
[588]. Bastian, Geographische und ethnographische Bilder, p. 169, and some passages in books of African travel quoted by Waitz, Anthropologie der Naturvölker, II. 169.
[589]. Ricerche per lo studio dell’ antichità assira, Turin 1872, p. 467.
[590]. Tiele, Vergelijkende Geschiedenis, p. 301, however, calls this last epithet ‘much too general to draw any conclusion from.’
[591]. Lazarus Geiger, Ursprung und Entwickelung der menschlichen Sprach und Vernunft, I. 346.
[592]. In Petermann’s Geogr. Mittheilungen, 1874, XX. 330, pt. 9.
[593]. K. Andree, Forschungsreisen etc., II. 362.
[594]. The Academy, 1874, p. 548, col. 2.
[595]. See [Excursus D].
[596]. Accordingly this appellation belongs to the same category as those which are noticed above, p. 175. In genealogical notes elsewhere also the Serpent occurs as ancestor; I need only mention the case which stands nearest to our subject in prehistoric Arabia—that of al-Afʿa b. al-Afʿa, ‘the Viper,’ head of a branch of the people of Jurhum, Ibn ʿAbdûn, p. 71 et seq.
[597]. On the solar significance of the Bull-worship see Kuenen, Religion of Israel, I. 236 et seq.
[598]. I believe the historical narrative in Ex. XXXII. 26–29 is to be taken in this sense. It is solar worship that is forcing its way into the strictly nomadic religion of the Hebrews, and the Levites are guardians of the nomadic religion.
[599]. See Bastian in the Zeitschr. für Völkerpsychologie, 1868, V. 153.
[600]. Ebers, Aegypten und die Bücher Moses, I. 245 et seq.
[601]. On the adoration of the night-sky a passage of the Midrâsh should be consulted (Mechiltâ, ed. Friedmann, fol. 68 a), in which the possibility of a demûth chôshekh ‘an idol of Darkness,’ is assumed.
[602]. Most recently by Ewald, Die Lehre der Bibel von Gott, I. 234 et seq. On the purpose and importance of the interpretation of winds and clouds among the Babylonians, see Lenormant, La divination et la science des présages chez les Chaldéens, Paris 1875, pp. 64–68.
[603]. De Izraelieten te Mekka, Haarlem 1864, p. 29.
[604]. See my remark in the Zeitschr. d. D. M. G., 1874, XXVIII. 309.
[605]. Palgrave gives an excellent picture of this state, in his Central and Eastern Arabia, I. 34: ‘The Bedouin does not fight for his home, he has none; nor for his country, that is anywhere; nor for his honour, he never heard of it; nor for his religion, he owns and cares for none. His only object in war is ... the desire to get such a one’s horse or camel into his own possession, etc.’
[606]. Josephus, Contra Apionem, I. 14.
[607]. See Duncker, Geschichte des Alterthums, 1874, I. 253.
[608]. In Ezek. XXVII. 17, the wares, the export of which made the Hebrews dependent on the Phenicians, are enumerated in detail.
[609]. Die Vorurtheile über das alte und neue Morgenland, in Abhandl. der königl. Gesellsch. der Wissensch., Gottingen 1872, XVII. 98.
[610]. So e.g. Jas. Fergusson, Rude Stone Monuments, p. 38; Mommsen, History of Rome, 1868, II. 18 et seq.
[611]. Lenormant, Essai sur la propagation de l’Alphabet phénicien dans l’ancien monde, ed. 2, Paris 1875, I. p. 25.
[612]. W.D. Whitney, Language and the Study of Language, London 1867, p. 169; cf. F. von Hellwald, Culturgeschichte, p. 154.
[613]. Hellwald, ibid., p. 482.
[614]. Movers, Die Phönizier, II. 2. 439 et seq.
[615]. Histoire générale des langues sémitiques, p. 200.
[616]. See my Studien über Tanchûm Jeruschalmi, Leipzig 1870, p. 12.
[617]. Die Semiten in ihrem Verhâltniss zu Chamiten und Japheiten, Basel 1872, p. 134.
[618]. This question will be found very satisfactorily discussed in Stade’s article ‘Erneute Prüfung des zwischen dem Phönicischen und Hebräischen bestehenden Verwandtschaftsverhältnisses,’ in the Morgenländische Forschungen, Leipzig 1875, pp. 169–232.
[619]. See Merx, Archiv. f. wissensch. Erforsch. d. A. T. pt. 1. 1867, p. 108.
[620]. In late Aramaised Hebrew we find the feminine kehantâ (= kôheneth) for a Priest’s Wife, equivalent to êsheth kôhên; see Levy, Chald. Wörterb. I. 356 a. It comes thence to be used in a general signification, of an honest, irreproachable woman, in opposition to pundâḳîth, properly an innkeeper, in Mishnâ Yebhâmôth, XVI. 7.
[621]. See Ernst Meier’s essay on the former in Zeitsch. d. D. M. G., 1865, XIX., and Nathan Davis, Carthage and her remains, London 1861.
[622]. Die geschichtlichen Bücher des A. T., Leipzig 1866.
[623]. Bibelkritisches, in the Zeitsch. d. D. M. G., 1873, XXVII. 682–89, especially the theses 22–26. Zunz appears to have laboured independently of Graf, but arrives at almost the same results.
[624]. Bargés, who has earned great credit for his elucidation of the Marseilles table in several writings, disputes the authenticity of the inscription discovered by Davis (Examen d’une nouvelle inscription phénicienne découverte récemment dans les ruines de Carthage et analogue à celle de Marseille. Paris 1868).
[625]. History of Israel, II. 360.
[626]. Geschichte der Juden, Leipzig 1874, I. 407 et seq.
[627]. See Stade’s exhaustive exposition in the Morgenländische Forschungen, p. 197. But I cannot share the opinion of my respected friend, that the Hebrews could borrow nothing from the Phenicians because the two nations passed through a completely distinct religious and political development.
[628]. Shefaṭ-ʿAdad in Nabatean, quoted by Ernst Meier in Zeitsch. d. D. M. G. 1873, XVII. 609, is also problematical.
[629]. Duncker, Geschichte des Alterthums, I. 371.
[630]. The data belonging to this subject are lucidly brought together in Kuenen’s Religion of Israel, I. 182.
[631]. Semiten, Chamiten und Japhetiten, p. 160 et seq.
[632]. Equally exaggerated on the other side, however, is Tiele’s view (Vergelijk. Geschied., p. 182), treating the story of Samson as borrowed from the Canaanites. See also Duncker, l.c. II. 65.
[633]. This fact, moreover, refutes Buckle’s thesis (assuming the very opposite course of development), which makes history to be the earlier, and to be subsequently degraded to ‘a mythology full of marvels.’ This thesis has been estimated at its true value by Hermann Cohen in an article entitled Die dichterische Phantasie und der Mechanismus des Bewusstseins, in the Zeitsch. für Völkerpsychologie etc., 1869, VI. 186–193.
[634]. Mommsen, l.c. book III. chap 1.
[635]. Holtzmann, Deutsche Mythologie, p. 28.
[636]. Paul Gyulai, Vörösmarty élete [Life of Vörösmarty], Pest 1866, p. 49 et seq.
[637]. See [Excursus N].
[638]. Godgeleerde Bijdragen, 1866, p. 983 et seq. With him Kuenen agrees, The Religion of Israel, I. 311 et seq.
[639]. Like the Hungarian national hero Nicolas Toldi, who overcomes the Czech (Bohemian) hero in single combat.
[640]. Compare Genesis rabbâ, § 48.
[641]. See Shâhnâmeh (ed. Mohl), p. 124. vv. 121–29 and pp. 139–40, etc.
[642]. Hartung, in the first part of his Religion und Mythologie der Griechen, contradicts himself again and again on this subject. At first he makes monotheism precede all development of religion (p. 3), then he sees nothing religious at all in monotheism (p. 28), and next the growth of religion proceeds from polytheism to monotheism, not the reverse way (p. 32).
[643]. Waitz, Anthropologie der Naturvölker, I. 363 note.
[644]. La Magie chez les Chaldéens, p. 72.
[645]. Annales de la Philosophie chrétienne, an 1858, p. 260.
[646]. Essays, Moral, Political and Literary, ed. Green and Grose, vol. II. p. 311; compare Buckle’s History of Civilisation in England, in 3 vols. vol. I. p. 251; Pfleiderer, Die Religion und ihre Geschichte, II. 17. Before Hume the view that Polytheism was a degradation of a previous Monotheism was generally admitted. But Hume’s exposition did not put an end to this radically false idea. Creuzer’s great work, Symbolik und Mythologie der alten Völker, besonders der Griechen, is based on this false assumption, and Schelling’s Philosophy of Religion starts from the same premiss. And many able English scholars still speak again and again of the degradation of the primeval Monotheism into Polytheism. Not only one-sided theologians start from this axiom; Gladstone’s mythological system, in his Studies on Homer and the Homeric Age, and Juventus Mundi is founded upon it, all progress in history, philology and mythology notwithstanding.
[647]. In Virchow and Holtzendorff’s Sammlung gemeinverständlicher wissenschaftlicher Vorträge, 1870, Heft 97, p. 20.
[648]. Polit. I. 1. 7: καὶ τοὺς θεοὺς δὲ διὰ τοῦτο πάντες φασὶ βασιλεύεσθαι, ὅτι καὶ αὐτοι, οἱ μὲν ἔτι καὶ νῦν, οἱ δὲ τὸ ἀρχαῖον ἐβασιλεύοντο· ὥσπερ δὲ καὶ τὰ εἴδη ἑαυτοῖς ἀφομοιοῦσιν οἱ ἄνθρωποι, οὕτω καὶ τοὺς βίους τῶν θεῶν. Waitz, Anthropologie der Naturvölker, I. 466, says: ‘Considering the multitude of superhuman beings, it is certainly very natural to follow the analogy of human relations, which is often carried out with great consistency, and to assume gradations of power among them, one being regarded as the first and highest of all. But this idea may easily be rendered unfruitful through the very analogy which suggested it, because in human society the power and repute of individuals are frequently changing.’ But even this fact is not unfruitful with regard to religion; for on this analogy a world of gods with a head liable to change may be imagined.
[649]. Schelling’s Sämmtliche Werke (Cotta’s edition, 1856), II. Abth. I, 52 (Einleitung in die Philosophie der Mythologie).
[650]. Theogon. vv. 882–85.
[651]. Palgrave, Central and Eastern Arabia, I. 33.
[652]. Von Holtzendorff in the Zeitsch. für Völkerpsychologie etc., 1868, V. 378.
[653]. Waitz, l.c. II. 126 et seq. and especially pp. 167, 439, on the religion and politics of the Negroes, and Gerland in the sixth volume of the same work (passim) on similar institutions among the Polynesians.
[654]. In Tylor, Primitive Culture, II. 306.
[655]. Die Religion der Zukunft, Berlin 1874, p. 102.
[656]. Histoire générale etc., p. 131.
[657]. Thus this much-discussed verse contains no prophecy, but a recollection of the phases of the growth of religion in past times.
[658]. Voyages d’Ibn Batoutah, I. 115 et seq. The jealousy with which the Mohammedans for a long time forbad Christians and Jews to visit the graves of the Patriarchs only began at the year 664 A.H. ‘L’an 664 Bibars défendit aux chrétiens et aux juifs d’entrer dans le temple de Hébron; avant cette époque ils y allaient librement, moyennant une rétribution’ (Quatremère, Mémoire géogr. et hist. sur l’Égypte, Paris 1841, II. 224).
[659]. Ibn Ḳuteybâ, Handbuch der Geschichte, ed. Wüstenfeld, p. 10.
[660]. Burton and Drake, Unexplored Syria, London 1872, I. 33.
[661]. Yâḳût, Muʿjam, IV. 291. 11 et seq.
[662]. Ibid., p. 438. 16.
[663]. Burton and Drake, l.c. p. 35.
[664]. Rosen in Zeitsch. d. D. M. G., XI. 59.
[665]. Yâḳût, III. 720. 3.
[666]. Zunz, Geogr. Literatur der Juden, no. 109, Gesammelte Schriften, I. 191.
[667]. Alfred von Kremer, Mittelsyrien und Damaskus, Vienna 1853, p. 118.
[668]. al-Damîrî, Ḥayât al-ḥaywân, I. 59: ‘ʿAlî is the earliest Imâm whose burial-place is not known. It is said that before his death he ordered it to be kept secret, knowing that the sons of Umayya would attain to power, and that his grave would not then be safe from desecration. Nevertheless, his grave is shown at various places.’
[669]. Or ‘And they buried him’ (LXX. ἔθαψαν), as it is understood by many excellent scholars.—Tr.
[670]. Siphrê debhê Rabh, ed. M. Friedmann, Vienna 1864, § 357 and note 42 of the editor.
[671]. Yâḳût, II. 589. 21.
[672]. Sepp, Jerusalem und das Heilige Land, II. 245.
[673]. Ṭûr Hârûn, Yâḳût, III. 559; Ḳazwînî, I. 168; see Burckhardt in Gesenius, Thesaurus, p. 392.
[674]. Zeitsch. d. D. M. G., 1862, XVI. 688.
[675]. Burton, Personal Narrative etc., 1st ed. II. 117, or 2nd ed. I. 331.
[676]. Zeitsch. d. D. M. G., l.c. p. 656. On duplicates in Mohammedan and Christian traditions about graves, see Sepp’s article on Samaria and Sichem, (Ausland, 1875, pp. 470–72).
[677]. A mala fides should not be assumed even in the case of inscriptions like those mentioned by Procopius, De Bello Vandalico, V. 2. 13; see Munk’s Palestina, German translation by Levy, p. 193, note 5. They are everywhere old legendary popular traditions, which in later time become fixed by an inscription. From such inscriptions we must distinguish fictitious sepulchral monuments, in which the intention to delude is manifest, e.g. the inscription on the graves of Eldad and Medad, on which see Zunz, l.c. no. 43, p. 167. On Jewish accounts of the burial-places of the ancients Zunz, l.c. pp. 182 and 210, should be consulted.
[678]. Sepp, l.c., II. 269.
[679]. Voyages, I. 205, II. 203. A brief list of graves of prophets which are shown at Tiberias and some other places is given in Yâḳût, III. 512.
[680]. See Gesenius, Thesaurus, p. 141.
[681]. If this means that he belonged to the tribe of Ephraim, it is easy to understand why the author of the Chronicle (1 Chr. IV. 18 et seq.) claims him for the tribe of Levi, when we consider the generally acknowledged Levitical tendency of that late book of history. It would appear to one holding Levitical sentiments impossible that a man who is said to have often offered sacrifices (1 Sam. IX. 13), and to have served in the sanctuary of Shiloh under the High-priest Eli, should have been anything but a Levite.
[682]. Consequently the discarded ת th must be regarded as an inflexion, and shows us that the word has no connexion with Crete.
[683]. Ewald, Ausführl. Lehrb. d. hebr. Sprache, § 164. c; Grammar transl. Nicholson, § 343 end.
[684]. Aug. Knobel, Die Bücher Numeri, Deuteronomium und Josua, p. 544. On the Northern origin of this book most candid Biblical critics are agreed.
[685]. Ursprung der Sagen von Abraham, Isak und Jakob. Kritische Untersuchung von A. Bernstein. Berlin 1871.
[686]. As the drawing up of the Canon belongs to an age in which the antagonism between North and South had ceased to exist, the literary products of the North which were still preserved from old times obtained a place in it, though always brought into harmony with the all-pervading theocratic character by occasional interpolated modifications of sentiment.
[687]. With respect to the originality and the specifically Hebrew character of the notion of Jahveh, I consider the most correct assertion yet made to be what Ewald declared in reference to the alleged Phenician Divine name Jah; for when we examine the passages and the data on which Movers’ and Bunsen’s opposite view is based, their apocryphal nature strikes us at the first glance. This is especially true (to mention one case only) of the passage of Lydus, De mens. IV. 38. 14: Οἱ Χαλδαῖοι τὸν θεὸν ΙΑΩ λέγουσιν ... τῇ Φοινίκων γλώσσῃ καὶ ΣΑΒΑΩΘ δὲ πολλαχοῦ λέγεται κτλ (See Bunsen, Egypt’s Place in Universal History, vol. IV. p. 193). As to the occurrence of the name Jahveh in the Assyrian theology there is not yet sufficient certainty. Eberhard Schrader, who refers to it, imagines the name to be borrowed from the Hebrew (Die Keilinschriften und das Alte Testament, p. 4).
[688]. To this may be added that the Moabite Stone speaks of the vessels of Jahveh which king Mesha carried off as plunder from the Northern kingdom (line 18). Kuenen goes too far in finding a connexion between the worship of Jahveh in the Northern kingdom and the figures of bulls (Religion of Israel, I. 74 et seq.)
[689]. In the article Ueber die nabathäischen Inschriften von Petra, Hauran u.s.w., in the Zeitsch. d. D. M. G., 1860, XIV. 410.
[690]. This must not be placed in the same category with cases in which the insertion of [ ] can be explained phonologically (Ewald, Ausführliches Lehrb. der hebr. Spr. § 192. c; Böttcher, I. 286). See the Agadic explanation of this, which I have quoted in the Zeitsch. d. D. M. G., 1872, XXVI. 769.
[691]. The changes of name mentioned in 2 Kings XXIII. 34, XXIV. 17, should also be considered here. It is not probable that these changes were ordered by the Kings of Egypt and of Babylon; for in that case the names received in exchange would have been quite different, Egyptian and Babylonian respectively in form (compare Dan. I. 7). The change of Elyâḳîm into Yehôyâḳîm is especially noticeable, for it is a direct alteration of an Elohistic into a Jahveistic name. Such a change is usually the simple consequence of a religious revolution, as is seen in other cases. Thus, e.g. King Amenophis IV., when he directs his fanaticism against the worship of Ammon, and places that of Aten in the foreground, changes his Ammonic name into Shu en Aten, ‘the light of the solar orb.’ See Brugsch, L’histoire d’Égypte (1st ed.), I. 119, and Lenormant, Premières civilisations, I. 211. Of Moḥammed also we are told that he altered those portions of his followers’ names which savoured of idolatry, substituting monotheistic terms; thus one ʿAbd ʿAmr had his name changed to ʿAbd al-Raḥmân (Wüstenfeld, Register zu den genealogischen Tabellen, p. 27). The pious philologian al-Aṣmaʿî always calls the heathen Arabic poet Imru-l-Ḳeys, Imru Allâh, changing the name of the heathen god Ḳeys into the monotheistic Allâh (Guidi on Ibn Hishâmi’s Commentary etc., Leipzig 1874, p. XXI.).
[692]. As Pope in the Universal Prayer: ‘Father of all: ... Jehovah, Jove, or Lord!’—Tr.
[693]. For instance Strauss, in the Zeitsch. d. D. M. G., 1869, XXIII. 473. But not only Jahveh, but even Elôhîm was brought from China. The glory of publishing this eccentric idea to the world belongs to M. Adolphe Saïsset, who wrote a whole book, entitled Dieu et son homonyme, Paris 1867, to prove very thoroughly that the Elôhîm of Genesis was really—the Emperor of China! The book is 317 octavo pages long.
[694]. Vergelijkende Geschiedenis, pp. 555, 561.
[695]. To this group belongs, on Arabian ground (besides the well-known ʿarrâf and kâhin), the muḥaddath ‘the well-informed;’ on whom see De Sacy’s Commentary on Ḥarîrî, 2nd ed., p. 686.
[696]. Mommsen, History of Rome, edition of 1868, III. 446 et seq.
[697]. This is meant only as a general assertion, and is the general impression left by the Prophetical books. There are, in this as in other respects, various grades perceptible between the different Prophets. The prophetical Jahveistic idea is not so powerful and exclusive in all as in the Babylonian Isaiah.
[698]. ‘I am I’ (hû being equivalent to the verb to be)='I am who I am.'—Tr.
[699]. See Kuenen, Religion of Israel, III. 41.
[700]. Bunsen must be named as the writer who lays the most stress on the importance of this anî anî hû, bringing this formula into connexion with the metaphysical definition of the idea of Jahveh (God in History, I. p. 74 et seq.). Lessing’s ‘Nur euer Er heisst Er’ (only your He is called He, Nathan der Weise, I. 4) is with justice adduced by Bunsen.
[701]. B. Constant de Rebecque, Du Polythéisme Romain, II. 102, quoted by Buckle, Civilisation, II. 303.
[702]. It is best to read with Gesenius miḳḳesem for miḳḳedem.
[703]. Hosea XIV. 4 [3] must also be noted, where the alliance with Assyria is condemned in the words ‘Asshur will not save us; we shall not ride on horses.’ See also Zech. IX. 10, X. 5, Micah V. 9 [10].
[704]. See Ezek. XXXVII. 15–28.
[705]. See on the other side Zunz in the Zeitsch. d. D. M. G., 1873, p. 688, thesis 14 et seq.
[706]. These two passages (Mic. VI. 4 and Mal. III. 22 [IV. 4]) appears not to have been noticed by Michel Nicolas in his 'Etudes critiques sur la Bible,' Paris 1862, I. 351, where he says of Moses, ‘Son nom ne se trouve que deux fois dans les écrits des prophètes qui sont parvenus jusqu'à nous—(Esaie, LXIII. 12; Jér. XV. 1).’
[707]. I have given particular prominence to this on account of the opposite view taken by Max Müller in his Chips, I. 361 et seq.
[708]. His fondness for humanising God by anthropomorphic expressions is the only feature, the reasons for which are not patent.
[709]. See Knobel, Die Bücher Numeri, Deuteronomium und Josua, pp. 539, 554.
[710]. See Knobel, Die Bücher etc., p. 529.
[711]. The relative clause is dependent upon Debharîm only.
[712]. See Knobel, Die Bücher etc., p. 579.
[713]. See Supplement to the Augsburg Allgemeine Zeitung of June 19, 1874.
[714]. I will here cite a passage of Ibn Chaldûn, although not decisive on questions like the present: ‘Know that the Persians and Indians know nothing of the Ṭûfân (deluge); some Persians say that it took place only at Babylon.’ (History, vol. II.) Edward Thomas, in the Academy, 1875, p. 401, quotes a passage of al-Bîrûnî, in which it is said that the Indians, Chinese and Persians have no story of a Deluge, but that some say that the Persians know of a partial deluge. Burnouf believed the idea of a Deluge to be originally foreign to Indian mythology, and to have been borrowed, probably from Chaldaic sources (Bhâgavata Purâṇa, III. XXXI., LI.). A. Weber (in the Indische Studien, Heft 2, and on occasion of a critique of Nêve’s writings on the Indian story of the Deluge, in the Zeitsch. d. D. M. G., 1851, V. 526) declares himself in favour of the indigenousness of the Indian story, in opposition to Lassen and Roth, who agree with Burnouf.
[715]. The similarities and differences of the respective stories of the Deluge are lucidly placed side by side by George Smith in The Chaldean Account of Genesis, p. 286 et seq.
[716]. Tuch, Commentar über die Genesis, 1st ed. 1838, p. 149; 2nd ed. 1871, p. 47.
[717]. Academy, 1873, no. 77. col. 292.
[718]. See Westminster Review, April 1875, p. 486.
[719]. Geschichte des Alterthums, 4th ed. 1874, I. 186.
[720]. The Chaldean Account of Genesis, pp. 60–112.
[721]. Consult also Dr. Jacob Auerbach’s article Ueber den ersten Vers der Genesis in Geiger’s Zeitsch. für Wissenschaft und Leben, 1863, Bd. II. p. 253, who, I now see, comes very near to these ideas, but does not express them fully or clearly.
[722]. This view is expounded by Kuenen in his Religion of Israel, II. 156.
[723]. This appears to be Bunsen’s opinion: God in History, I. 101.
[724]. See Max Müller’s essay Genesis and the Zend-Avesta (Chips, I. 143 et seqq.). The Dutch scholar Tiele occupies nearly the same position as Spiegel on this question, which he discusses fully in his book De Godsdienst van Zarathustra, Haarlem 1864, p. 302 et seq.
[725]. Les Ruines, XX. 13. System.
[726]. I must mention a third view on the concurrence of the Hebrew with the Aryan story of the primeval age; it is that which was first declared by Ewald in his History of Israel, I. 224 et seqq., and is adopted by Lassen and Weber among the Germans, and by Burnouf and (with some hesitation) Renan among the French. In this view the coincidences in the respective primitive stories are to be accounted for by common prehistoric traditions which the Aryans and the Semites formed in their original common dwelling-place concerning primeval history. Renan speaks shortly on the subject in his Histoire gén. des Langues sémitiques, pp. 480 et seq.
[727]. Naturgeschichte der Sage, I. 8.
[728]. Die religiösen, politischen und socialen Ideen der Asiatischen Culturvölker, etc., edited by M. Lazarus, Berlin 1872, p. 590.
[729]. Commentar zur Genesis, 1st ed. 1838, p. 200; 2nd ed. 1871, p. 157.
[730]. It should be observed that in the postexilian imitation of this sermon of castigations (now called in the Synagogue tôkhâchâ) in Lev. XXVI. 14–43, the circumstance that the people would be carried off by an enemy ‘whose language they understood not’ is omitted. Other points in the tôkhâchâ of Leviticus indicate that it was imagined by one who had a knowledge of the Captivity; so e.g. the especial accentuation of residence in the land of an enemy, as in vv. 32, 36, 38, 39.
[731]. George Smith, The Chaldean Account of Genesis, pp. 158 et seqq.
[732]. Fiske, Myths and Myth makers, pp. 71, 154. See Tylor, Primitive Culture, I. 357 et seq.
[733]. From Sepp’s Jerusalem und das heilige Land, II. 157.
[734]. In Yâḳût, Geogr. Dictionary, II. 893. The explanation of the name Thakîf in Yâḳût, III. 498, quite reminds one of the Old Testament way of giving etymologies of names.
[735]. See some useful quotations in L. Löw’s Beiträge zur jüd. Alterthumskunde, Szegedin 1875, II. 388; and very interesting references in Pott’s Wilhelm von Humboldt und die Sprachwissenschaft, Berlin 1876, p. CIX. et seq.
[736]. Zeitsch. d. D. M. G., 1853, VII. p. 28.
[737]. See supra, pp. [133], [183].
[738]. Ibn Dureyd, Kitâb al-Ishtîḳâḳ, ed. Wüstenfeld, Göttingen 1853, p. 9.
[739]. See Ewald, History of Israel, I. 19 et seq.
[740]. I have referred to this in Zeitschr. d. D. M. G. 1870, XXIV. 207.
[741]. According to Rabbinical views, Âbhôth V, Mishnâ 21.
[742]. The author refers on p. 127 recto to his earlier work, Biġyat al-mutaʿallim wa-fâʾidat al-mutakallim. Ḥâjî Chalfâ does not know this book of the author’s.
[743]. Berêsh. r. sect. 53; see Beer, Leben Abraham’s, p. 168, note 506.
[744]. See Steinthal, Geschichte der Sprachwissenschaft bei Griechen und Römern, p. 342.
[745]. See on raḥmân and raḥîm al-Beyḍâwî’s Comm. in Coranum, ed. Fleischer, 5. 11.
[746]. Kitâb al-aġânî, IV. 191. My translation differs from Sprenger’s.
[747]. Sprenger, Leben Mohammed’s, I. 112.
[748]. MS. of the Leipzig University Library, Cod. Ref. no. 357.
[749]. See Sprenger, ibid. p. 111.
[750]. See Lenormant, Premières Civilisations, I. 359.
[751]. Aegyptische Studien, in the Zeitsch. der D. M. G., X. 683.
[752]. De Iside et Osiride, c. LXXIV.
[753]. Herod. II. 73: τὰ μὲν αὐτοῦ χρυσόκομα τῶν πτερῶν, τὰ δὲ, ἐρυθρά.
[754]. On other animals, rather fantastic than mythological, belonging to Egyptian antiquity, see Chabas, Études sur l’antiquité historique, Paris 1873, pp. 399–403.
[755]. Herod. II. 41: Τοὺς μέν νυν καθαροὺς βοῦς τοὺς ἔρσενας καὶ τοὺς μόσχους οἰ πάντες Αἰγύπτιοι θύουσι· τὰς δὲ θηλέας οὔ σφι ἔξεστι θύειν, ἀλλὰ ἱραί εἰσι τῆς Ἴσιος.
[756]. E.A. Bowring’s translation of the Book of Songs, where the ‘Nordsee’ is rendered ‘Baltic’!
[757]. Later Edda, I. 90, Gylf. 35.
[758]. Lepsius, Aelteste Texte des Todtenbuchs, Berlin 1867, p. 42.
[759]. Aġânî II. 118. 7.
[760]. See especially Schwartz, Sonne, Mond und Sterne, p. 30 sq.
[761]. See Gutschmid in Zeitschr. d. D.M.G. 1861, XV. 86.
[762]. See W. Bacher’s Nizâmî’s Leben und Werke, p. 21.
[763]. MS. of the Leipzig University Library, Suppl. 7. fol. 30 recto.
[764]. Yâḳût. III. 92; Krehl, Vorislam. Religion des Araber, p. 12 etc. See also Ewald, History of Israel, I. 272. note 4.
[765]. See Frankel’s Monatsschrift für jüd. Geschichte, II. 273. See on assonance of names, Zeitschr. d. D.M.G. XXI. 593.
[766]. E.g. Ḥamâsâ, p. 221; compare Zeitsch. d. D.M.G., 1849, III. 177.
[767]. See Gutschmid, l.c. p. 87.
[768]. In Ewald’s Jahrb. für bibl. Wissenschaft, 1853, V. 139. note 53.
[769]. Gesenius, Hebrew Grammar, edited by Rödiger, § 141; Ewald, Ausführl. Lehrb. der. Heb. Spr. § 282. c.
[770]. Paul Hunfalvy in the monthly magazine Magyar Nyelvőr, 1874, III. 202.
[771]. Ibid., 1873, II. 179.
[772]. Rückert, l.c., p. 62. v. 18.
[773]. Such as Ḥamzâ al-Iẓfahânî; compare Yâḳût, I. 292–3, 791. 20; III. 925, 629. 18 sq., IV. 683. 10. and my Beiträge zur Geschichte der Sprachgelehrsamkeit bei den Arabern, Vienna 1871–3, no. I. p. 45 and no. III. p. 26.
[774]. Leviticus rabbâ, sect. 12: ôthô hâ-ʿêṣ sheâkhal mimmennû Âdâm hâ-rîshôn ʿanâbhîm hâyâh.
[775]. Ibn Iyyâs, in the book Badâʿi al-zuhûr fî waḳâʿi al-duhûr, Cairo 1865, p. 83: see my article Zur Geschichte der Etymologie des Namens Nûḥ in Zeitsch. d. D. M. G., 1870, XXIV. 209.
[776]. Ibn al-Sikkît, p. 19, al-Jauharî, s. v. fṭḥl. On the proverbial longevity of the lizard see Kâmil, ed. W. Wright, p. 197. 18; al-Damîrî, II. 34; al-Jauharî, s. v. ḥsl; Burckhardt’s Reisen in Syrien, note by Gesenius in the German translation, p. 1077.
[777]. Rosenzweig, III. 465.
[778]. See A. von Kremer, Culturgeschichtliche Streifzüge auf dem Gebiete des Islams, Leipzig 1873.
[779]. See Kitâb alʿikd, MSS. of the Imperial Hofbibliothek, Vienna, A.F., no. 84, vol. I. pp. 188 sq. The data bearing on this subject I have collected and published in a essay on the Nationality-question in Islâm, written in Hungarian, Buda-Pest 1873.
[780]. See al-Nawawî’s Commentary on Muslim’s Collection of Traditions, ed. Cairo, I. 124.
[781]. Compare al-Damîrî Ḥayât al-ḥaywân, II. 316 sq.
[782]. Al-Masʿûdî, Les Prairies d’or, II. 148 sq.; al-Kazwînî, ed. Wüstenfeld, I. 199; Yâḳût, Muʿjam, II. 941.
[783]. Al-Maḳrîzî, History of the Copts, ed. Wüstenfeld, Göttingen 1847, p. 90.
[784]. Petermann, Reisen im Orient, I. 147.
[785]. Kremer, Mittelsyrien und Damaskus, p. 194.
[786]. See W.K. Kelly, Curiosities of Indo-European Tradition and Folk-lore, London 1863, chap. II.—Tr.
[787]. See Kelly, ibid., p. 74.—Tr.
[788]. See Kelly, ibid., p. 83.—Tr.
[789]. See Kelly, ibid., 163–5—Tr.
[790]. See Kelly, Curiosities etc., p. 89.—Tr.
[791]. See Kelly, Curiosities etc., p. 83–85, 151.—Tr.
[792]. See Kelly, ibid., p. 83, 141–3.—Tr.
[793]. See Kelly, Curiosities etc., pp. 37, 43.—Tr. The literal meaning of his name is qui in matre tumescit vel praevalet, i.e. a boring-stick like the lightning.
[794]. In English mangle, substantive and verb. The verb mangle ‘to tear’ is probably the same, derived from the action of boring. To mantle—to winnow corn, to rave, to froth, may be from the same original root, represented by the Sanskrit, math, manth, in the sense ‘to shake.’ See Halliwell, Dict. of Archaic and Provincial Words. The Greek μόθος ‘tumult’ is connected with the same root by Gr. Curtius, Grundzüge der griech. Etymologie, No. 476.—Tr.
[795]. The penis. The Latin mentula, as Prof. Weber reminds me, is clearly the same.
[796]. The boring-stick and the penis.
[797]. ṛ in Sanskrit is pronounced as r with a very short vowel, e.g. like ri in merrily.—Tr.
[798]. Halliwell, l.c., gives in provincial English bliken ‘to shine,’ blickent ‘shining,’ and blink ‘a spark of fire.’—Tr.
[799]. ć in Sanskrit is the English ch in church.—Tr.
[800]. This is supported by the analogy of the French apprendre. It should also be noted that Plato, in defining the signification of μανθάνειν, says that it means πράγματός τινος λαμβάνειν τὴν ἐπιστήμην (Euthyd. 277. e.).
[801]. On all this see my Einleitung in die Psychologie und Sprachwissenschaft.
[802]. It is explained by Lazarus, Leben der Seele, II. p. 166, and by me in Grammatik, Logik und Psychologie, pp. 319–340, and in Charakteristik der Typen des Sprachbaues, pp. 78 et seq.
[803]. The male is the Pramantha, the female the ἐσχάρα (the lower piece of wood and the female pudenda).
[804]. See Kelly, Curiosities etc., pp. 35–38, 137–150, 158.—Tr.
[805]. Num. XX. 12, XXVII. 13, 14.—Tr.
[806]. Sage, a ‘saying’ or legendary story, which may have no historical foundation, but be produced out of mythic matter. Where, as here, it is sharply distinguished from history, I render it legend; elsewhere story, which is generally the best English equivalent, notwithstanding its derivation from historia.—Tr.
[807]. The allusion is to the story of Bruin the bear and the honey, in Reynard the Fox: see Reinhart, v. 1533–1562, Reinaert, v. 601–706, in Jacob Grimm’s edition, Berlin 1834; and Goethe’s modern German version, canto 2.—Tr.
[808]. Welcker, Griechische Götterlehre, I. 478.
[809]. Welcker, ibid., 490.
[810]. Studer, Buch der Richter, p. 320: Sachs, Beiträge zur Sprach- und Alterthumsforschung, II. p. 92.
[811]. Preller, Römische Mythologie, p. 437–8.
[812]. Ovid, Fasti, IV. 679 et seqq.
[813]. Judges XV. 8.
[814]. Judges XV. 15–19.
[815]. VIII. 5. 1, p. 353.
[816]. III. 22. 8.
[817]. Judges XV. 19: ʿÊn haḳḳôrê.
[818]. Judges XV. 16.
[819]. Buch der Richter, p. 185.
[820]. Judges XV. 17: Râmath Lechî.
[821]. v. 19.
[822]. Schwartz, Ursprung der Mythologie.
[823]. Makhtêsh, v. 19.
[824]. I formerly saw in the Jawbone the representative of the Harpe (toothed sickle), with which Herakles cuts off the heads of the Hydra, and which Kronos and Perseus also employ—the latter when he beheads Medusa. I have changed my view in favour of that here propounded, through consideration of the ‘throwing,’ which undoubtedly is significant. But complete certainty is unattainable. What meaning can be attached to the circumstance that the jawbone is called a ‘fresh’ (new) one (v. 15)?
[825]. Judges XVI. 1–3.
[826]. Welcker, Griech. Götterlehre, II. 776; Preller, Griech. Mythol., II. 154, 167; Movers, Phönizier, I. 442.
[827]. Welcker, ibid., II. 761.
[828]. Judges XVI. 4: Nachal Sôrêḳ, i.e. Valley of the Vine.
[829]. I formerly took Delîlâ, i.e. the ‘Worn out,’ to be a personification of Nature, worn out and no longer productive in the winter-season. Then the name Delîlâ might be compared with that of Aphrodite Morpho, supposing Movers (p. 586) to give the right interpretation of the latter, in discovering it to be the Syriac word for Fatigue, Flagging. Then Delîlâ would be the Winter-goddess, and might be a peculiar phase of Derketo, who was worshiped in conjunction with the barren Sea-god Dagon (see Stark, Gaza, p. 285). Pausanias (III, 15. 8) relates that there was at Sparta an old temple with an image of Aphrodite to whom it belonged—i.e. Astarte, Semiramis, etc. This temple (alone of all the temples that Pausanias knew) had an upper story, in which was an image of Aphrodite Morpho. She was represented sitting, veiled, and with her feet bound. Pausanias himself interprets the fetters to indicate women’s attachment to their husbands; but this reading is not binding on us. I regard this Morpho as a picture of Nature fettered and mourning in winter. Similarly, and also at Sparta (ibid. 5) the bound Enyalios signifies the restrained solar heat of Mars. However, this interpretation of Delîlâ as Winter stands in no contradiction to what is said in the text. Moon-goddess, Love-goddess, Chaste goddess, and Winter, are only different aspects of the same mythological figure, to which a name capable of many interpretations is very suitable. Stark (Gaza, p. 292) is right in asserting the hostility of Herakles to the descendants of Poseidon, the gloomy sea-god, who according to Semitic conceptions I believe to have been also the Winter-god (Dagon). But Movers (p. 441) appears to be also right in showing how, besides combating the creatures of Typhon, Melkart-Herakles is also hostile to the evil Moon-goddess. For she is only the female figure corresponding to the male Moloch, Typhon and Mars. In the Greek myth the place of the Semitic Lunar Astarte is occupied by Hera, the adversary of Herakles. She is confounded both with Ashêrâ the goddess of Love, and with Astarte. Thus there was in Sparta an Aphrodite Hera (Paus. III. 13. 6). To her goats were sacrificed at Sparta, and only there, as to the Semitic Birth-goddess; and she was called ‘Goat-eater’ (Ἥρα αἰάγοφάγος, ib. 15. 7; Preller, Griech. Myth., p. 111; but I am of opinion that the goats have not the same meaning in her case as in that of Zeus). In the character of Astarte, as an evil Moon-goddess, a female Moloch or Mars, she appears when she sends the Nemean lion, the Solar heat, into the land, and on other occasions when she is put into connexion with the powers of evil (Preller, p. 109). The conception which unites opposite natural forces in the same divine person, which then appears under a modified form, could not be better expressed in architecture than it is in the above-mentioned temple of Aphrodite. The lower story is a temple of the Armed Aphrodite; the upper a temple of Aphrodite Morpho: thus the whole is a temple of the strict goddess, below of the Summer, above of the Winter. The fact that a deity of the Solar heat and the Fire is regarded as also a deity of the Sea, may be explained not only by the equal barrenness of the Desert—a sea of sand, and the Sea—a desert of water, but perhaps also by the opinion, attributed by Plutarch (de Is. et Os. c. 7) to the Egyptians, that the sea is not an independent element but only a morbid emanation from fire. To Morpho or Winter corresponds Hera, as one at variance with Zeus, or as a widow (Preller, p. 108). Thus then it will be clear that Delîlâ may be both the Birth-goddess (Ashêrâ) and the evil Moon-goddess (Astarte), or more accurately the Winter-goddess (Derketo). If Semiramis exhibits a combination of Ashêrâ with Astarte, then Delîlâ shows a similar combination of Ashêrâ with Derketo, who is only a modification of Astarte.
[830]. The derivation from the root shmn is impossible, that from the root shmm far-fetched. The simple derivation from shemes ‘sun’ appears to be rejected by Bertheau (Buch der Richter, p. 169) only ‘because the long narrative concerning Samson presents no reference to a name of any such signification’ (as ‘the Sunny,’ the Solar hero), and because, as he says, ‘we do not expect to find a name of this kind anywhere in Hebrew antiquity.’ But the matter appears to us now in a very different light, and the connexion with the Sun which Bertheau did not expect to find has now become clear.
[831]. That Dagon really had the form of a fish, which Movers denies, surely appears certain from 1 Sam. V. 4 (see Stark, Gaza, p. 249). And it would be an excess of diplomatic accuracy, such as we are not justified in ascribing to the Hebrew writer, to suppose that his only reason for writing dâgôn was that the Hebrew dâgân ‘corn’ was pronounced Dâgôn in Phenician. Moreover, such a word as ‘Corn’ (dâgân) cannot well be a proper name. The formation of proper names of men and places by the termination ôn is excessively common, and requires no citation of examples.
[832]. Judges XVI, 22.
[833]. Judges XIII.
[834]. 1 Sam. I.
[835]. Num. VI. 1–21.
[836]. 1 Sam. I. 28.
[837]. 1 Sam. II. 11, 18, III. 3, I. 11.
[838]. Amos II. 11, 12.
[839]. Lev. X. 9.
[840]. Num. VI. 6, 7.
[841]. The circumstance that this was ‘of Jahveh’ (Judges XIV. 4) is a fiction interpolated into the legend by the systematising author.
[842]. It will be seen from the above, that I am far from subscribing to the judgment on the heathen religions which has in recent times been widely diffused among philosophers and philologians. I agree essentially with the judgment of the natural mind, which always sees delusion and superstition in heathendom. But it does not follow from this that the heathens were absolutely immoral: they invested with their own morality gods who were intrinsically representations of nature only.
[843]. See Preller, Griech. Mythol. II. 97; Gerhard, Griech. Mythol. § 711.
[844]. For this assertion I must for the present refer to what I have said in an article, Zur Charakteristik der semitischen Völker, in the Zeitschr. für Völkerpsychologie etc. Vol. I. p. 328 et seqq. In Liebner and others’ Jahrbücher für deutsche Theologie, V. p. 669 et seqq., there is a long article by Diestel, Der Monotheismus des ältesten Heidenthums, vorzüglich bei den Semiten. He also declares himself averse to the assumption of a primitive Monotheism, because it is destitute of all historical proof. He brings many points judiciously into the light, especially the absence of an accurate conception of Monotheism (p. 684). But when he objects to me, that in the above-quoted article (p. 330) I am too hard on the expression Instinct used by Renan, inasmuch as it is to be understood as implying only an individual disposition of the religious mind, not a momentum of half-animal physical life. I must observe in reply, that I can scarcely imagine how else instinct can be understood but as a ‘half-animal momentum’; and even reason, taken as an instinct, is eo ipso degraded to a momentum of half-animal physical life. And if Diestel here means by instinct a ‘disposition of the mind,’ I can see in such dispositions scarcely anything more than momenta of half-animal physical life. Moreover, I cannot admit any such ‘dispositions of the religious mind,’ which have the special object of their belief determined beforehand. A disposition to reasonableness in general, or to religiousness in general, does dwell in the human mind; but not a disposition so defined as to its object that a limited idea, such as Monotheism, could be a priori inherent in it.
[845]. By J. Olshausen in Hirzel’s Hiob, p. 60 note.—But Ewald says expressly (Ijob, 1854, p. 126) that Rahab is everywhere a mythological name for a sea-monster, even where it stands for Egypt.—Tr.
[847]. See Zeitsch. d. D. M. G., 1849, III. p. 200 et seq.
[848]. Hebrew livyâthân, nâchâs; Sanskrit Vṛtra, Ahi.
[849]. The literal and only possible translation of the first three words of the verse, geʿar chayyath ḳaneh, rendered correctly in the Septuagint and Vulgate; for which the English A.V. unaccountably substitutes ‘Rebuke the company of spearmen,’ while the Prayer-book version goes even further astray.—Tr.
[850]. Baʿal kûn, see Movers, I. 292.
[851]. Job IX. 8; bâmothê yâm.—Tr.
[852]. Is. XIV. 14; bâmothê ʿâbh.—Tr.
[853]. It will be inferred from the above reasoning, that I should be inclined to assign an early age to the writer of the Book of Job. But I can find no reason for making him older than Amos; indeed, he may have lived into the lifetime of Isaiah. I must further remark that Schlottmann (Das Buch Hiob verdeutscht und erläutert, pp. 69–105, especially 101 et seqq.) has expressed ideas similar to those propounded by me, though starting from assumptions utterly different in principle. To the passages of Job which he places side by side with corresponding ones of Amos (p. 109), the following may be added: Amos V. 8 and IX. 6, ‘who calleth to the water of the (Cloud-) Sea,’ and Job XXXVIII. 34, ‘wilt thou lift up thy voice to the Cloud?’
[854]. Prometheus, p. 391.
[855]. Kuhn, Herabkunft des Feuers etc., p. 30.
[856]. P. 392.
[857]. Preller, ib. I. 438; Kuhn, ib. p. 24, 243.
[860]. Schwartz, Ursprung der Mythologie, p. 251.
[861]. In English Tues-day, Wednes-day, Thurs-day, Fri-day, Satur-day, from Anglo-Saxon names of gods, Tiu or Teow, Wôden, Thunor, Frige, Sætern.—Tr.
[862]. E.g. the Lady-bird, in German Marienkäfer; its Danish name, Marihöne, was, according to Grimm, anciently Freyjuhöna ‘Freyja’s hen.’ So Venus’ Looking-glass (Speculum Veneris) is also called Lady’s Glass; Pecten Veneris is Lady’s Comb. There are very numerous plants named after Our Lady, which were probably originally dedicated to Freyja or Venus, as Lady’s Mantle; Lady’s Thistle or Lady’s Milk (Carduus Marianus: ‘distinguished at once by the white veins on its leaves.... A drop of the Virgin Mary’s milk was conceived to have produced these veins, as that of Juno was fabled to be the origin of the Milky Way.’ Hooker and Arnott, British Flora, p. 231); Lady’s Smock (Cardamine); Lady’s Bower or Virgin’s Bower (Clematis); Lady’s Fingers (Anthyllis); Lady’s Tresses (Spiranthes or Neottia); Lady’s Slipper (Cypripedium).—Tr.
[863]. As this German example will not be familiar to all English readers, it is necessary to give a few words of explanation. The great Deluge (Gen. VI.-VIII.) is called in modern German Sünd-fluth, which seems to be Sin-flood = Flood on account of sin. But in Old High German it is written Sin-vluot and Sint-vluot, which cannot be identical with the assumed meaning of the modern word, since sin (peccatum) is in Old High German sunta. Moreover, sin is a prefix well known to most of the Teutonic languages, denoting (1) always, (2) great. In the former sense we have it in the Old English singrene ‘evergreen;’ in the latter in the Anglo-Saxon sinhere ‘great army.’ Hence it is assumed that the word in German altered its pronunciation when the prefix sin became obsolete, being then supposed to be intended for Sünd-fluth, as is shown in the text. See Grimm, Deut. Gram. II. 554, Graff, Althochd. Sprachschatz, VI. 25, Ettmüller, Lex. Anglosax. p. 638, Vigfusson, Icelandic English Dict. s. v. Sí. Prof. Steinthal appears now (in a letter to the translator) to doubt whether this history of the word is tenable; but the assumption that it is so may at least be allowed, in order to retain this excellent example of the psychological progress.—Tr.
[865]. Ps. XIX. 6 [5].
[866]. Judges XVI. 28: ‘Give me strength only this once, O God, and I will avenge myself with the vengeance of one of my two eyes on the Philistines.’ This is the only possible meaning of the very simple Hebrew words nekam achath mishshethê ʿênay, which were misunderstood by the LXX and Vulg.; and the German and English versions have merely followed the latter.—Tr.
[867]. Jer. X. 12, V. 24; Gen. VIII. 22.
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The History of Modern Music, a Course of Lectures delivered at the Royal Institution of Great Britain.
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POETRY and THE DRAMA.
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RURAL SPORTS, HORSE and CATTLE
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WORKS of UTILITY and GENERAL
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The Treasury of Bible Knowledge; being a Dictionary of the Books, Persons, Places, Events, and other Matters of which mention is made in Holy Scripture.
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English Chess Problems.
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The Theory of the Modern Scientific Game of Whist.
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The Correct Card; or, How to Play at Whist: a Whist Catechism.
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[Nearly ready.
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Pewtner’s Comprehensive Specifier; a Guide to the Practical Specification of every kind of Building-Artificer’s Work.
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Chess Openings.
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Hints to Mothers on the Management of their Health during the Period of Pregnancy and in the Lying-in Room.
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Fcp. 8vo. 5s.
The Maternal Management of Children in Health and Disease.
By Thomas Bull, M.D.
Fcp. 8vo. 5s.
INDEX.
Acton’s Modern Cookery, [40]
Aird’s Blackstone Economised, [39]
Airy’s Hebrew Scriptures, [29]
Alpine Club Map of Switzerland, [34]
Alpine Guide (The), [34]
Amos’s Jurisprudence, [10]
—— Primer of the Constitution, [10]
Anderson’s Strength of Materials, [20]
Armstrong’s Organic Chemistry, [20]
Arnold’s (Dr.) Christian Life, [29]
—— Lectures on Modern History, [2]
—— Miscellaneous Works, [13]
—— School Sermons, [29]
—— Sermons, [29]
—— (T.) Manual of English Literature, [12]
Atherstone Priory, [36]
Autumn Holidays of a Country Parson, [14]
Ayre’s Treasury of Bible Knowledge, [39]
Bacon’s Essays, by Whately, [11]
—— Life and Letters, by Spedding, [11]
—— Works, [10]
Bain’s Mental and Moral Science, [12]
—— on the Senses and Intellect, [12]
—— Emotions and Will, [12]
Baker’s Two Works on Ceylon, [34]
Ball’s Guide to the Central Alps, [34]
—— Guide to the Western Alps, [35]
—— Guide to the Eastern Alps, [34]
Bancroft’s Native Races of the Pacific, [23]
Barry on Railway Appliances, [20]
Becker’s Charicles and Gallus, [35]
Black’s Treatise on Brewing, [40]
Blackley’s German-English Dictionary, [16]
Blaine’s Rural Sports, [37]
Bloxam’s Metals, [20]
Boultbee on 39 Articles, [29]
Bourne’s Catechism of the Steam Engine, [27]
—— Handbook of Steam Engine, [27]
—— Treatise on the Steam Engine, [27]
—— Improvements in the same, [27]
Bowdler’s Family Shakspeare, [37]
Bramley-Moore’s Six Sisters of the Valley, [36]
Brande’s Dictionary of Science, Literature, and Art, [23]
Brinkley’s Astronomy, [12]
Browne’s Exposition of the 39 Articles, [29]
Buckle’s History of Civilisation, [3]
—— Posthumous Remains, [12]
Buckton’s Health in the House, [24]
Bull’s Hints to Mothers, [40]
—— Maternal Management of Children, [40]
Burgomaster’s Family (The), [34]
Burke’s Rise of Great Families, [8]
—— Vicissitudes of Families, [8]
Busk’s Folk-lore of Rome, [35]
—— Valleys of Tirol, [33]
Cabinet Lawyer, [40]
Campbell’s Norway, [35]
Cates’s Biographical Dictionary, [8]
—— and Woodward’s Encyclopædia, [5]
Changed Aspects of Unchanged Truths, [14]
Chesney’s Indian Polity, [3]
—— Modern Military Biography, [4]
—— Waterloo Campaign, [3]
Codrington’s Life and Letters, [7]
Colenso on Moabite Stone &c., [32]
——’s Pentateuch and Book of Joshua, [32]
Collier’s Demosthenes on the Crown, [13]
Commonplace Philosopher in Town and Country, by A. K. H. B., [14]
Comte’s Positive Polity, [8]
Congreve’s Essays, [9]
—— Politics of Aristotle, [11]
Conington’s Translation of Virgil’s Æneid, [37]
—— Miscellaneous Writings, [13]
Contanseau’s Two French Dictionaries, [15]
Conybeare and Howson’s Life and Epistles of St. Paul, [30]
Corneille’s Le Cid, [36]
Counsel and Comfort from a City Pulpit, [14]
Cox’s (G.W.) Aryan Mythology, [4]
—— Crusades, [6]
—— History of Greece, [4]
—— General History of Greece, [4]
—— School ditto, [4]
—— Tale of the Great Persian War, [4]
—— Tales of Ancient Greece, [36]
Crawley’s Thucydides, [4]
Creighton’s Age of Elizabeth, [6]
Cresy’s Encyclopædia of Civil Engineering, [27]
Critical Essays of a Country Parson, [14]
Crookes’s Chemical Analysis, [25]
—— Dyeing and Calico-printing, [28]
Culley’s Handbook of Telegraphy, [27]
Davidson’s Introduction to the New Testament, [31]
D’Aubignè’s Reformation, [31]
De Caisne and Le Maout’s Botany, [24]
De Morgan’s Paradoxes, [13]
De Tocqueville’s Democracy in America, [9]
Disraeli’s Lord George Bentinck, [8]
Disraeli’s Novels and Tales, [35]
Dobson on the Ox, [38]
Dove’s Law of Storms, [18]
Doyle’s (R.) Fairyland, [25]
Eastlake’s Hints on Household Taste, [26]
Edwards’s Rambles among the Dolomites, [34]
—— Nile, [32]
Elements of Botany, [23]
Ellicott’s Commentary on Ephesians, [30]
—— —— —— Galatians, [30]
—— —— —— Pastoral Epist., [30]
—— —— —— Philippians, &c., [30]
—— —— —— Thessalonians, [30]
—— Lectures on Life of Christ, [29]
Elsa: a Tale of the Tyrolean Alps, [36]
Evans’ (J.) Ancient Stone Implements, [23]
—— (A.J.) Bosnia, [33]
Ewald’s History of Israel, [30]
—— Antiquities of Israel, [31]
Fairbairn’s Application of Cast and Wrought Iron to Building, [27]
—— Information for Engineers, [27]
—— Life, [7]
—— Treatise on Mills and Millwork, [27]
Farrar’s Chapters on Language, [13]
—— Families of Speech, [13]
Fitzwygram on Horses and Stables, [38]
Forbes’s Two Years in Fiji, [33]
Francis’s Fishing Book, [37]
Freeman’s Historical Geography of Europe, [6]
Freshfield’s Italian Alps, [33]
Froude’s English in Ireland, [2]
—— History of England, [2]
—— Short Studies, [12]
Gairdner’s Houses of Lancaster and York, [6]
Ganot’s Elementary Physics, [20]
—— Natural Philosophy, [19]
Gardiner’s Buckingham and Charles, [3]
—— Thirty Years’ War, [6]
Geffcken’s Church and State, [10]
German Home Life, [13]
Gibson’s Religion and Science, [29]
Gilbert & Churchill’s Dolomites, [34]
Girdlestone’s Bible Synonyms, [29]
Goodeve’s Mechanics, [20]
—— Mechanism, [20]
Grant’s Ethics of Aristotle, [11]
Graver Thoughts of a Country Parson, [14]
Greville’s Journal, [2]
Griffin’s Algebra and Trigonometry, [20]
Grohman’s Tyrol and the Tyrolese, [32]
Grove (Sir W.R.) on Correlation of Physical Forces, [19]
—— (F.C.) The Frosty Caucasus, [32]
Gwilt’s Encyclopædia of Architecture, [26]
Harrison’s Order and Progress, [9]
Hartley on the Air, [19]
Hartwig’s Aerial World, [22]
—— Polar World, [22]
—— Sea and its Living Wonders, [22]
—— Subterranean World, [22]
—— Tropical World, [22]
Haughton’s Animal Mechanics, [20]
Hayward’s Biographical and Critical Essays, [7]
Heathcote’s Fen and Mere, [28]
Heine’s Life and Works, by Stigand, [7]
Helmholtz on Tone, [23]
Helmholtz’s Scientific Lectures, [19]
Helmsley’s Trees, Shrubs, and Herbaceous Plants, [24]
Herschel’s Outlines of Astronomy, [18]
Hinchliff’s Over the Sea and Far Away, [33]
Holland’s Fragmentary Papers, [21]
Holms on the Army, [4]
Hullah’s History of Modern Music, [23]
—— Transition Period, [23]
Hume’s Essays, [12]
—— Treatise on Human Nature, [12]
Ihne’s History of Rome, [5]
Indian Alps, [32]
Ingelow’s Poems, [37]
Jameson’s Legends of Saints and Martyrs, [26]
—— Legends of the Madonna, [26]
—— Legends of the Monastic Orders, [26]
—— Legends of the Saviour, [26]
Jelf on Confession, [30]
Jenkin’s Electricity and Magnetism, [20]
Jerram’s Lycidas of Milton, [35]
Jerrold’s Life of Napoleon, [2]
Johnston’s Geographical Dictionary, [17]
Jukes’s Types of Genesis, [31]
—— on Second Death, [31]
Kalisch’s Commentary on the Bible, [30]
Keith’s Evidence of Prophecy, [30]
Kerl’s Metallurgy, by Crookes and Röhrig, [27]
Kingsley’s American Lectures, [13]
Kirby and Spence’s Entomology, [21]
Kirkman’s Philosophy, [11]
Knatchbull-Hugessen’s Whispers from Fairy-Land, [35]
—— Higgledy-Piggledy, [35]
Lamartine’s Toussaint Louverture, [36]
Landscapes, Churches, &c. by A. K. H. B., [14]
Lang’s Ballads and Lyrics, [36]
Latham’s English Dictionary, [15]
—— Handbook of the English Language, [15]
Laughton’s Nautical Surveying, [19]
Lawrence on Rocks, [22]
Lecky’s History of European Morals, [5]
—— —— —— Rationalism, [5]
—— Leaders of Public Opinion, [8]
Lee’s Kesslerloch, [22]
Lefroy’s Bermudas, [33]
Leisure Hours in Town, by A. K. H. B., [14]
Lessons of Middle Age, by A. K. H. B., [14]
Lewes’s Biographical History of Philosophy, [6]
Lewis on Authority, [12]
Liddell and Scott’s Greek-English Lexicons, [16]
Lindley and Moore’s Treasury of Botany, [23]
Lloyd’s Magnetism, [21]
—— Wave-Theory of Light, [21]
Longman’s (F.W.) Chess Openings, [40]
—— German Dictionary, [15]
—— (W.) Edward the Third, [2]
—— Lectures on History of England, [2]
—— Old and New St. Paul’s, [26]
London’s Encyclopædia of Agriculture, [28]
—— Gardening, [28]
—— Plants, [24]
Lubbock’s Origin of Civilisation, [22]
Lyra Germanica, [32]
Macaulay’s (Lord) Essays, [1]
—— History of England, [1]
—— Lays of Ancient Rome, [25], [36]
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—— Miscellaneous Writings, [12]
—— Speeches, [12]
—— Works, [2]
McCulloch’s Dictionary of Commerce, [16]
Macleod’s Principles of Economical Philosophy, [10]
—— Theory and Practice of Banking, [39]
—— Elements of Banking, [39]
Mademoiselle Mori,, [36]
Malet’s Annals of the Road, [37]
Malleson’s Genoese Studies, [3]
—— Native States of India, [3]
Marshall’s Physiology, [25]
Marshman’s History of India, [3]
—— Life of Havelock, [8]
Martineau’s Christian Life, [32]
—— Hymns, [31]
Maunder’s Biographical Treasury, [39]
—— Geographical Treasury, [39]
—— Historical Treasury, [39]
—— Scientific and Literary Treasury, [39]
—— Treasury of Knowledge, [39]
—— Treasury of Natural History, [39]
Maxwell’s Theory of Heat, [20]
May’s History of Democracy, [2]
—— History of England, [2]
Melville’s Digby Grand, [36]
—— General Bounce, [36]
—— Gladiators, [36]
—— Good for Nothing, [36]
—— Holmby House, [36]
—— Interpreter, [36]
—— Kate Coventry, [36]
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Menzies’ Forest Trees and Woodland Scenery, [24]
Merivale’s Fall of the Roman Republic, [5]
—— General History of Rome, [4]
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Merrifield’s Arithmetic and Mensuration, [20]
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Mill (J.) on the Mind, [10]
—— (J.S.) on Liberty, [9]
—— on Representative Government, [9]
—— Utilitarianism, [9]
—— Autobiography, [7]
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—— Essays on Religion &c., [29]
—— Hamilton’s Philosophy, [9]
—— System of Logic, [9]
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—— Unsettled Questions, [9]
Miller’s Elements of Chemistry, [24]
—— Inorganic Chemistry, [20]
Minto’s (Lord) Life and Letters, [7]
Mitchell’s Manual of Assaying, [28]
Modern Novelist’s Library, [36]
Monsell’s ‘Spiritual Songs’, [32]
Moore’s Irish Melodies, illustrated, [26]
Morant’s Game Preservers, [22]
Morell’s Elements of Psychology, [11]
—— Mental Philosophy, [11]
Müller’s Chips from a German Workshop, [13]
—— Science of Language, [13]
—— Science of Religion, [5]
Nelson on the Moon, [18]
New Reformation, by Theodorus, [4]
New Testament, Illustrated Edition, [25]
Northcott’s Lathes and Turning, [26]
O'Conor’s Commentary on Hebrews, [31]
—— Romans, [31]
—— St. John, [31]
Owen’s Comparative Anatomy and Physiology of Vertebrate Animals, [21]
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Paget’s Naval Powers, [28]
Pattison’s Casaubon, [7]
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Plunket’s Travels in the Alps, [33]
Pole’s Game of Whist, [40]
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Prendergast’s Mastery of Languages, [16]
Present-Day Thoughts, by A. K. H. B., [14]
Proctor’s Astronomical Essays, [17]
—— Moon, [17]
—— Orbs around Us, [18]
—— Other Worlds than Ours, [18]
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—— Scientific Essays (New Series), [21]
—— Sun, [17]
—— Transits of Venus, [17]
—— Two Star Atlases, [18]
—— Universe, [17]
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—— Atlas of Modern Geography, [17]
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Rawlinson’s Parthia, [5]
—— Sassanians, [5]
Recreations of a Country Parson, [14]
Redgrave’s Dictionary of Artists, [25]
Reilly’s Map of Mont Blanc, [34]
—— Monte Rosa, [34]
Reresby’s Memoirs, [8]
Reynardson’s Down the Road, [37]
Rich’s Dictionary of Antiquities, [15]
River’s Rose Amateur’s Guide, [23]
Rogers’s Eclipse of Faith, [30]
—— Defence of Eclipse of Faith, [30]
—— Essays, [9]
Roget’s Thesaurus of English Words and Phrases, 15
Ronald’s Fly-Fisher’s Entomology, [38]
Roscoe’s Outlines of Civil Procedure, [10]
Rothschild’s Israelites, [30]
Russell’s Recollections and Suggestions, [2]
Sandars’s Justinian’s Institutes, [10]
Savile on Apparitions, [13]
—— on Primitive Faith, [30]
Schellen’s Spectrum Analysis, [19]
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—— Papers on Civil Engineering, [28]
Seaside Musing, by A. K. H. B., [14]
Seebohm’s Oxford Reformers of 1498, [4]
—— Protestant Revolution, [6]
Sewell’s Questions of the Day, [31]
—— Preparation for Communion, [31]
—— Stories and Tales, [36]
—— Thoughts for the Age, [31]
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Shelley’s Workshop Appliances, [20]
Short’s Church History, [6]
Simpson’s Meeting the Sun, [34]
Smith’s (Sydney) Essays, [12]
—— Wit and Wisdom, [13]
—— (Dr. R.A.) Air and Rain, [19]
Southey’s Doctor, [13]
—— Poetical Works, [37]
Stanley’s History of British Birds, [22]
Stephen’s Ecclesiastical Biography, [8]
Stockmar’s Memoirs, [7]
Stonehenge on the Dog, [38]
—— on the Greyhound, [38]
Stoney on Strains, [28]
Sunday Afternoons at the Parish Church of a University City, by A. K. H. B., [14]
Supernatural Religion, [32]
Swinbourne’s Picture Logic, [11]
Taylor’s History of India, [3]
—— Manual of Ancient History, [6]
—— Manual of Modern History, [6]
—— (Jeremy) Works, edited by Eden, [31]
Text-Books of Science, [20]
Thomson’s Laws of Thought, [11]
Thorpe’s Quantitative Analysis, [20]
Thorpe and Muir’s Qualitative Analysis, [20]
Todd (A.) on Parliamentary Government, [2]
Trench’s Realities of Irish Life, [13]
Trollope’s Barchester Towers, [36]
—— Warden, [36]
Twiss’s Law of Nations, [10]
Tyndall’s American Lectures on Light, [20]
—— Diamagnetism, [20]
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—— Lectures on Light, [21]
—— Lectures on Sound, [20]
—— Heat a Mode of Motion, [20]
—— Molecular Physics, [20]
Ueberweg’s System of Logic, [11]
Ure’s Dictionary of Arts, Manufactures, and Mines, [27]
Voltaire’s Zaire, [36]
Walker on Whist, [40]
Warburton’s Edward the Third, [6]
Watson’s Geometry, [20]
Watts’s Dictionary of Chemistry, [25]
Webb’s Objects for Common Telescopes, [18]
Weinhold’s Experimental Physics, [19]
Wellington’s Life, by Gleig, [8]
Whately’s English Synonymes, [15]
—— Logic, [11]
—— Rhetoric, [11]
White and Riddle’s Latin Dictionaries, [16]
Wilcocks’s Sea-Fisherman, [38]
Williams’s Aristotle’s Ethics, [11]
Wood’s (T.G.) Bible Animals, [22]
—— Homes without Hands, [21]
—— Insects at Home, [21]
—— Insects Abroad, [21]
—— Out of Doors, [22]
—— Strange Dwellings, [21]
—— (J.T.) Ephesus, [33]
Wyatt’s History of Prussia, [3]
Yonge’s English-Greek Lexicons, [16]
—— Horace, [37]
Youatt on the Dog, [38]
—— on the Horse, [38]
Zeller’s Plato, [6]
—— Socrates, [5]
—— Stoics, Epicureans, and Sceptics, [5]
Zimmern’s Life of Schopenhauer, [7]
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