[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.