[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.