[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.